Riches of Grace Part 7

Among Mohammedans in Egypt

EXPERIENCE NUMBER 8

Nothing is said in the New Testament about the persons who first related the story of the cross in Egypt. But there is a universal tradition that the Evangelist Mark went to Egypt and preached the gospel with great success until he was martyred for the name of Jesus Christ. His head is believed by the Copts to have been buried in the place where the Coptic Church in Alexandria now stands. From the records of history it is clear that the Christian religion was carried to Egypt a few years after the ascension of our Lord, that many in Egypt accepted the new religion before the close of the first century, and that the numbers rapidly increased until Egypt became Christian and churches filled the land.

Abyssinia, too, whether through the Ethiopian's return to his country after his baptism or through others, also accepted the Christian faith, and many of her people retain the Christian name and boldly defend a form of Christian doctrine to this day.

The church in Egypt, as we learn from the pages of history, pa.s.sed through the fires of persecution as other churches did in the Roman Empire, and many suffered martyrdom for their unwillingness to deny Him who redeemed them with his precious blood. The persecution in Egypt especially was severe in the reign of Diocletian. Milner says on the authority of Eusebius: "Egypt suffered extremely. Whole families were put to various kinds of death; some by fire, others by water, others by decollation, after horrible tortures. Some perished by famine, others by crucifixion, and of these, some in common manner. Others were fastened with their heads downwards and preserved alive that they might die by hunger. Sometimes ten, at other times thirty, sixty, and once a hundred men and women with their children, were murdered in one day by various torments. And there was still the appearance of joy among them. They loved Christ above all, and bravely as well as humbly met death for Christ's sake."

But as the years pa.s.sed on, great importance was laid on fasting, hermitage, and image-wors.h.i.+p, and little by little they lost sight of the merits of Christ's life, sufferings, and death. Today the majority of the Copts are far away from the gospel purity of doctrine and are bound with the chains of superst.i.tion, and need help to loosen themselves from such chains that they may enjoy the light and liberty of the gospel.

THE REAL CHARACTER OF ISLAM

The population of Egypt today is 12,000,000, of which 90 per cent are followers of Mohammed. Mohammedanism entered Egypt in 638 A.D., and from that time it has continued to be the prevailing religion. I will now mention briefly the ethics of Mohammedanism in order to give the reader some idea about the pollution, corruption, brutality, and wickedness that exist among the adherents of this false religion.

"Islam," says Adolph Wuttke, "finds its place in the history of the religious and moral spirit, not as a vital organic member, but as violently interrupting the course of this history, and which is to be regarded as an attempt of heathenism to maintain itself erect under an outward monotheistic form against Christianity."

The ethics of Islam bear the character of an outwardly and crudely conceived doctrine of righteousness. Conscientiousness in the sphere of the social relations, faithfulness to conviction and to one's word, and the bringing of an action into relation to G.o.d are its bright points; but there is a lack of heart-depth of a basing of the moral in love. The highest good is the outwardly and very sensuously conceived happiness of the individual.

Among Islamites the potency of sin is not recognized; evil is only an individual, not a historical, power; hence there is no need of redemption, but only of personal works on the basis of prophetic instruction. Mohammed is only a teacher, not an atoner. G.o.d and man remain strictly external to and separate from each other. G.o.d, no less individually conceived of than man, comes into no real communion with man; and as moral, acts not as influenced by such a communion, but only as an isolated individual. The ideal basis of the moral is faith in G.o.d and in his Prophet; the moral life, conceived as mainly consisting in external works, is not a fruit of received salvation, but a means for the attainment of the same. Pious works, particularly prayer, fasting, and almsgiving, and pilgrimage to Mecca, work salvation directly of themselves. Man has nothing to receive from G.o.d but the Word, and nothing to do for G.o.d but good works; of inner sanctification there is no thought. Thus, among Islamites today we find, instead of true humility, only proud work-righteousness. Nothing but the enjoyment of wine, of swine-flesh, of the blood of strangled animals, and games of chance are forbidden.

After this summary of the real character of Mohammedan ethics, an account of its practical teaching and effect will make the picture more vivid to the reader, although still darker.

THE MOSLEM IDEA OF SIN

Moslem doctors define sin as "a conscious act of a responsible being against known law." They divide sin into "great" and "little" sins.

Some say there are seven great sins: idolatry, murder, false charges of adultery, wasting the substance of orphans, taking interest on money, desertion from Jihad, and disobedience to parents. Mohammed himself said, "The greatest of sins before G.o.d is that you call another like unto the G.o.d who created you, or that you murder your child from an idea that he or she will eat your victuals, or that you commit adultery with your neighbor's wife."

All sins except great ones are easily forgiven, as G.o.d is merciful and clement. What Allah (G.o.d) allows is not sin. What Allah or his Prophet forbids is sin, even should he forbid what seems right to the conscience.

It is as great an offense to pray with unwashed hands as to tell a lie, and pious Moslems who nightly break the seventh commandment will shrink from a tin of English meat for fear they will be defiled by eating swine's flesh. Oh, what ignorance! The false prophet Mohammed said: "One cent of usury which a man takes for his money is more grievous than thirty-six fornications, and whosoever has done so is worthy of h.e.l.l-fire. Allah is merciful in winking at the sins of his favorites (the prophets and those who fight his battles), but is a quick avenger of all infidels and idolaters."

THE LOW IDEAL OF CHARACTER OF ISLAM

A stream can not rise higher than its source. The measure of the moral stature of Mohammed is the source and foundation of all moral ideas of Islam. His conduct is the standard of character. We need not be surprized, therefore, that the ethical standard is so low among his followers. Raymond Lull, the first missionary to Moslems, used to show in his preachings that Mohammed had none of the seven cardinal virtues, and was guilty of the seven deadly sins. He may have gone too far, but it would not be difficult to show that pride, l.u.s.t, envy, and anger were prominent traits in the Prophet's character.

To take an example, what Mohammed taught regarding truthfulness is convincing. There are two authenticated sayings of his given in the traditions on the subject of lying: "When a servant of G.o.d tells a lie, his guardian angels move away to the distance of a mile because of the badness of its smell." "Verily a lie is allowable in three cases--to women, to reconcile friends, and in war." It is no wonder, then, that among the Prophet's followers and imitators "truth-telling is one of the lost arts" and that perjury is too common to be noticed. As I pa.s.s in the streets of Cairo, many times I hear the Moslems utter the word, b'ism Allah, "in the name of G.o.d," while the speaker knows very well that his words are altogether a lie.

There are certain things which the ethics of Islam allow, of which it is also necessary to write. They exist, not in spite of Islam, but because of Islam, and because of the teachings of its sacred book.

POLYGAMY, DIVORCE, AND SLAVERY

These three evils are so closely intertwined with the Mohammedan religion, its book, and its prophet, that they can never be wholly abandoned without doing violence to the teaching of the Koran and the example of Mohammed.

A Moslem who lives up to his privileges and follows the example of their saints can have four wives and any number of slave concubines; can divorce at his pleasure; can remarry his divorced wives by a special, though abominable, arrangement; and in addition to all this, if he belong to the s.h.i.+ah sect he can contract marriages for fun (metaa), which are temporary. The Koran permits a Moslem to marry four legal wives, and to have as many concubines, or slave-girls, as he can support.

In Turkey, Moslems call a woman cow.

In Islam, marriage is a kind of slavery; for the wife becomes the slave (rakeek) of her husband, and it is her duty absolutely to obey him in everything he requires of her, except in what is contrary to the laws of Islam. Wife-beating is allowed by the Koran.

The other ethic, which is much worse than all the rest, is slave-trade.

According to the Koran, slavery and the slave-trade are divine inst.i.tutions. From the Koran we learn that all male and female slaves, either married or single, taken as plunder in war are the lawful property of the master, his chattel. Slave-traffic is not only allowed but legislated for by Mohammedan law and made sacred by the example of the Prophet.

For five hundred years Islam has been supreme in Turkey, the fairest and richest portion of the Old World, and what is the result today? The treasury is bankrupt; progress is blocked; "instead of wealth, universal poverty; instead of comeliness, rags; instead of commerce, beggary."

Such are the chief tenets and religious requirements of Mohammedans in Egypt, Turkey, and in other countries where the people believe in the Koran. Christianity exists in Turkey by a kind of sufferance. The Turks hate, ridicule, foster pride and pa.s.sion toward Christians; the ignorant populace are taught by their learned men to regard themselves infinitely better than any Christian. The mosques are generally the hotbeds of fanaticism. The usual manner of speaking of the Christian was and still is to call him, in Turkey, "Imansig Kevour" (unbeliever); in Egypt, "Nasrani," (Nazarene), or "Ya din el kalb," (you dog). Peace, harmony, and happiness in the homes of Mohammedans are of a very transitory nature.

Mohammedans may be stedfast and unswerving in their faith and yet guilty of some of the most heinous crimes. Having lived among them, I have had many opportunities to learn of their treachery as well as of their sterling qualities. The Mohammedans are in great need of the gospel of Jesus Christ, which is a gospel of pardon, peace, purity, righteousness, and true wisdom.

Notwithstanding the fact that from their earliest childhood their ideas are perverted by their traditions and false teaching, and their consciences defiled through their vain religion, the melting power of the Spirit of G.o.d reaches some of their hearts when the gospel of Jesus Christ is preached. Their lives of deception bring to them many a snare, yet from among their ranks in the Orient have come some of the most staunch ministers of the gospel. Gross darkness once reigned throughout the land of Egypt, and now fervent prayers are ascending to the throne of G.o.d for the light of the gospel to drive the spiritual darkness from the hearts of the people.

A Daughter's Faith Rewarded

EXPERIENCE NUMBER 9

I was brought up by Christian parents, that is, they were strict church-going people; but I never knew what it was to have a change of heart, though I feared G.o.d and did at times try to draw near to him.

It was after I graduated from school that I met those who believe in living holy lives. I was very much impressed with them, but I did not give my heart to G.o.d at that time. I continued to meet them and after some months became convicted that I was a sinner and under the wrath of G.o.d. Having attended church and Sunday-school from childhood, I had considered myself a Christian; but when the Bible standard was lifted up before me, I soon saw my true condition.

One day while alone I yielded myself fully to G.o.d, and he received me into his family. I did not know at that time, though I was very happy in my new-found love, what a treasure I had really found; but the eighteen years I have already spent in His service verifies to me that the path of the righteous s.h.i.+neth more and more unto the perfect day.

A spirit of love and grat.i.tude begets a spirit of service. I wanted to do something for G.o.d, so began visiting the sick. Soon I felt a desire to go into the work of the Lord, but this step was much opposed in my home, my family having had a life of worldly honor mapped out for me. I waited, hoping a way would open for me to go, but it seemed my friends were becoming more opposed to the life I had chosen. I was forced to leave home against the wishes of my friends, especially my dear mother, but I see more clearly now than I did then that G.o.d's hand was in it and that he was leading me.

Mother was so displeased that she took steps to disinherit me, but afterwards, through the persuasion of others, she relented. She also forbade me the privilege of returning home, but in this she also relented. I wondered at this change in my dear mother, who was one of the best of mothers, for this new life I had received seemed to have made a great gulf between us. It certainly had made a marked change in the once rebellious, self-willed girl, and I could not understand why my mother, who had spent many anxious moments because of my wilfulness, was not rejoicing instead of opposing me. I now see that my course thwarted her worldly ambitions for me; hence the bitterness.

I had spent a number of years working for the Master, which were very profitable and beneficial to my soul. To me it was like G.o.d's training-college. My mother came to visit me sometimes, vainly hoping I would return with her. She told me that if I would just return home she would buy me worldly vanities, such as fine dresses, etc., which I had once loved. She could not understand when I told her I did not want them any more. She even told me I could receive the attentions of a certain young man who for her sake I had once refused. But that fancy also had been removed far from me, and I praised G.o.d as I explained to her what a change had been wrought in me.

About one year after this my mother had a severe nervous attack. She came to where I was living, saying that she wanted to make her peace with G.o.d and die. Some ministers and I had prayer with her, and G.o.d graciously pardoned her soul. Oh the joy that filled my heart when I saw my dear mother humble herself before the Lord! She not only received pardon, but received a divine touch in her body also. She became a bold witness before all our friends and relatives to what G.o.d had done for her. It seemed she could never praise him enough. Though she was a woman of very strong character and personality, she became as gentle and teachable as a little child. Her nature seemed to be entirely changed.

While I write this, tears of grat.i.tude flow because of the greatness of G.o.d's salvation. She spent a few happy months here below, and then G.o.d took her.

Missionary Experiences in British West Indies

EXPERIENCE NUMBER 10

It was a warm, sultry morning late in December. The tropical air was scarcely fanned by a breeze. The missionary heard the peculiar tapping of the postman at the gate and hurried to get his morning mail. He took the single letter that was handed him, and with a pleasant nod to the postman broke the seal as he stepped back to the veranda.

It was a long letter; so before reading it the man sank into a chair and glanced away to the gleaming sea; but meeting only the dazzling light there, he let his eyes rest upon the distant blue-green mountains for a moment. Then for some time he was occupied with the contents of this lengthy letter. It was written in a neat, scholarly manner, and the missionary noted it all as he read.

As he finished reading, a bright-faced woman came through the garden with a baby in her arms. "Come here, Jennie," he said; and his wife came quickly to him. "Here is a letter, Jennie, that requires very careful answering. You know how busy I am; so I will commit this into your care. This person, a Mr. K. L. Jones, has asked many questions on the church and other points of doctrine." He looked up as he spoke, and, finding the baby holding out its chubby arms to him, he took it and handed the letter to his wife.