Notes

1. See John Middleton, "150 Years of Christianity in a Ghanaian interview was published in Missionsjahrbuch der Schweiz (1985), pp. 47­ Town," Africa (1983), pp. 1-18. 50. 2. See Heinrich Balz, Where the Faith Has to Live(Basel and Stuttgart: Basel 4. Terence Ranger, "Die Geschichte des Christentums in Africa," Mis­ Mission, 1984), esp. chap. 4. sionsjahrbuch der Schweiz (1985), pp. 44-47. 3. J. C. Kangsen, speaking in Basel, Switzerland, in November 1984. The

The Legacy of Arthur Judson Brown

R. Park Johnson

rthur Judson Brown was an outstanding "board sec­ commented, "In all my ministry I held firmly to the conviction A retary"-he never had another title, although he and his so clearly expressed in the New Testament that the Gospel of colleague Robert E. Speer were designated as joint supervisors Christ is for the whole man in his whole life and all its relation­ of the executive staff during his last few years in office. He was ships.'? He also specialized in popular sermons on church history. a secretary of the Board of Foreign Missions of the Presbyterian On July 10, 1883, Arthur Brown was married to Jennie E. Church in the U.S.A. from 1895 until his retirement at the age of Thomas. They had five children, three sons and two daughters. seventy-two in 1929. It is perhaps unfortunate that his name in His wife accompanied him on many of his overseas tours. She later years has generally evoked, not first of all an appreciation died in December 1945. of his skillful administrative abilities, his wise influence on evolving First Presbyterian Church, Portland, entertained the annual mission policy, and his major contribution to the growth of the General Assembly in 1892, and in 1894 Arthur Brown was nom­ ecumenical movement, but simply an awareness of his unusual inated for moderator of the General Assembly. When he lost by longevity! three votes, he was asked what he felt was the reason for his He was born in Holliston, Massachusetts, on December 3, defeat. He answered, with his characteristic dry humor, "The 1856, and died in New York at the age of 106 on January 12, 1963. other man got more votes." At this assembly he was chairman A centennial dinner in New York was held on his 100th birthday of a committee considering a move of the Home and the Foreign in 1956, sponsored by the Presbyterian Board of Foreign Missions Mission boards from their old building at 53 Fifth Avenue, New and the Church Peace Union. After several addresses and pres­ York, to a new headquarters building at 156 Fifth Avenue. In 1895 entations, Dr. Brown responded: "The first time I faced an he was, to his surprise, called to work in this building as an audience was at the age of six. I was required to speak a piece administrative secretary of the Presbyterian Board of Foreign in school. The opening lines of that piece are as appropriate this Missions. evening as they were ninety-four years ago: Main Career Encompassing the World You would scarce expect one of my age To speak in public on the stage. 1 Arthur Judson Brown's career of thirty-four years in the capacity of a board secretary spanned the growing, exciting, formative There continued to be annual luncheon celebrations of Brown's years in the history of the world Christian mission and the nascent birthday for several more years, and he spoke in vigorous and ecumenical movement. He soon became, not just an efficient prophetic tones at each of them. administrative officer, but an active participant and respected leader in both the developing strategy of the world-mission en­ Early Life Spanning the American Continent terprise, especially in the region of his assigned portfolio, the Far East, and in the gradual emergence of organized ecumenical co­ operation on the whole world Christian scene. Arthur Brown's father was a factory worker who volunteered for An early landmark in the history of international Christian the Union Army and was killed in action at the battle of Petersburg cooperation was the gathering in New York in April 1900, which in the Civil War on July 23, 1864. His mother then moved from bore the significant title Ecumenical Missionary Conference. Massachusetts to live with a sister in Neenah, Wisconsin. He Brown was a member of the executive committee and chairman graduated from Wabash College in 1880, and from Lane Seminary of the hospitality committee. In 1907 he was named chairman of in Cincinnati in 1883. His next twelve years were spent in three the Committee of Reference and Counsel, which speeded the pastorates: Ripon, Wisconsin, for a year and a half, Oak Park, formation, out of an informal group representing several denom­ Illinois, for three and a half years, and Portland, Oregon, for seven inational mission boards, of the Foreign Missions Conference of years. He was an eloquent preacher, sometimes criticized for ser­ North America. mons exposing abuses in state welfare institutions and sweatshop When plans were initiated for the great Edinburgh World conditions in the local clothing industry. Many years later he Missionary Conference that took place in June 1910 Brown was chosen as chairman of the American Section of the International Committee on Arrangements, and of the executive committee of R. Park Johnson, retired mission executive of the Presbyterian Church (U.S.A.) the Conference. The Edinburgh Conference appointed a Contin­ in the Middle East, lived for many periods from 1938 to 1967 in Iran, and also uation Committee, of which Brown served as a member for eight­ in Lebanon, Pakistan, and Nepal. He is the authorof the mission study resource een years. Out of this committee emerged the International book, Middle East Pilgrimage. Missionary Council in 1921.

April 1986 71 These developments paved the way for the memorable Uni­ experience in missionary administration has convinced me that versal Christian Conference on Life and Work in Stockholm in the two subjects are indissolubly connected. In proportion as the August 1925. At the outset of planning for this conference, Arthur Church becomes missionary, it feels the need of unity, for it is Brown was elected chairman of the American Section of the In­ futile to expect a divided Church to evangelize the world."! When, ternational Committee on Arrangements. In the wake of World following the Boxer Rebellion in China in 1900, there were voices War I the first meeting of the international group was held in counseling a suspension of mission work in those unsettled con­ Geneva in the summer of 1920. As chairman of this session, faced ditions until there would be a "settlement of political nego­ by bitterness left over from the war and the Versailles Treaty and tiations," Brown almost scornfully opposed such suggestions, a tense atmosphere, Brown succeeded in drawing the members and asked, "Does any sane man imagine that the Church could together in support of a decision to proceed with plans for the cease to be missionary and remain the Church?"5 conference. At a meeting of this group in 1922, four joint presi­ dents for the Stockholm Conference were appointed, the Arch­ Books Interpreting the World Mission bishop of Canterbury, the Archbishop of Uppsala, the Patriarch of Constantinople, and the American board secretary Arthur Jud­ Arthur Brown's creative leadership in the development of mission son Brown. When the conference met in Stockholm, Brown policy was reinforced through the years of his career as a board secretary by the prolific production of significant books issuing from his personal experience, wise judgment, and scholarly re­ search. The two books of greatest influence and importance, re­ "Brown almost taining a remarkable vitality through the years, are The Foreign scornfully . . . asked, Missionary, published in 1907, with repeated printings and with later revisions in 1932 and 1950, and One Hundred Years, a com­ 'Does any sane man prehensive history of 1,084 pages, published in 1936. The prep­ imagine that the Church aration of this work, in observance of the 1937 centennial of the Presbyterian Board of Foreign Missions, was Brown's ma.jor post­ could cease to be retirement assignment in the years 1929-36, and constituted a missionary and remain the fitting capstone to the administrative and literary achievements of his active career. Church?' " However, perhaps more influential, in both the development of mission policy among church leaders and the education of church members and the general public, were the succession of shared in presiding at the sessions, and was the Sunday preacher, descriptive books about the countries of the Far East and the provided for the occasion with a gleaming white robe. He recalls development and progress of mission work in these lands, which that "an incorrigible American remarked that it was the first were then far less known than today. The themes of these books time I had been arrayed in white, and he hoped it wouldn't be are, of course, dated, and now belong to the archives of history, the last."> The four presidents of the conference were elected but they were timely and relevant when published, and helped presidents of the Continuation Committee. Brown on becoming stir the understanding and enthusiasm of readers in a day when seventy years of age in 1926 resigned as president, but served as the expansion of the missionary enterprise required an informed a member of the committee until the age of eighty. constituency in the churches. The list of Brown's publications It was not only as a church representative in international appended to this article shows the broad span of his interests Christian cooperative movements that Brown took an active part. and labors. He was one of twenty-nine religious leaders invited by Andrew Many of these "country briefing papers" rest on Brown's Carnegie to organize the Church Peace Union, and was a member personal observations and experiences during two fruitful trips of the executive committee, and later treasurer, and was for many of visitation to the Far East in 1901-2 and 1909. Immediately upon years the only surviving member of the original organizing group. his return, he produced detailed reports of his visits in each coun­ It was a mark of the singular esteem in which he was held by his try, and many of his following books were an amalgam of his colleagues in the Church Peace Union that this organization personal experiences on those visitation trips, his continuing day­ shared with the Presbyterian Board of Foreign Missions in spon­ by-day administrative wrestling with immediate decisions of mis­ soring the centennial dinner in honor of Arthur Judson Brown sion policy, and further careful historical research. on his 100th birthday on December 3, 1956. Brown was a member of the Hoover relief committee for Vision Reaching to the Future Europe (1915), a trustee of Near East Relief (1915), a trustee of the Rockefeller-sponsored medical college in Peking (1917), a An important element in Arthur Judson Brown's legacy lies in member of a national committee for famine relief in China (1920), the influence he brought to bear, not only in the counsels of his and chairman of the American Committee on Religious Rights own denomination, but on the wider world stage, on the evolving and Minorities (1920) and chairman of its delegation to Hungary answers to two basic questions of missionary policy: (1)How does (1920). a denominational mission board or an independent missionary Brown was born too early for direct involvement in the later society, and its workers (missionaries), relate to bodies of Chris­ development of the World Council of Churches in 1948, and the tians (national churches) in the country or region of its work? (2) merger with it of the International Missionary Council in 1961, How do different Christian churches in any country or region, but from an early period he helped build the consensus that or in the world, relate to each other? mission and unity are indissolubly connected features of the In 1895, when Brown began his service as a board secretary, Christian church in the world. In the foreword of his book on these questions were in some places not yet a real issue, but in Unity and Missions (1915) he wrote, "Amid the solemnities of other places they had begun to raise their head or were already the closing weeks of the life of our Lord on earth, two desires matters of serious debate. The situation in each country was dif­ for his disciples stand preeminent, Unity and Mission.... Some ferent. In 1901-2 Brown found himself in a China dominated by

72 International Bulletin of Missionary Research the rivalries of European colonial powers and still reeling from not any lesser factors of habit or tradition, or forms of organi­ the violence of the previous year's Boxer Rebellion; in a Philip­ zation, or prerogatives of persons. In his 1909 Report he com­ pines just trying to find its feet anew as an American possession, ments on arguments against a plan of cooperation proposed by after the end of centuries as a colony of Spain; in a Korea threat­ the Japanese church: "They emphasize secondary considera­ ened by Japanese hegemony in the period between the China­ tions rather than primary ones. One misses a large view of the Japan (1894-95) and Russo-Japanese (1904-5) wars; and, in 1909, question as it concerns the cause of Christ irrespective of local in a Japan already flexing the biceps of nationalism and regional difficulties."B In another place he wrote, "It is often necessary imperialistic expansion. Mission is never prosecuted in a vacuum, to remind ourselves of fundamental principles, lest we allow spo­ and mission policy was confronted with a host of changing con­ radic and exceptional cases to drift us into policies which are ditions in the countries where missionaries were at work. antagonistic to our true aims."? The most significant impression of Brown's influence is the 4. . .. that Christians can and should cooperate without hav­ degree to which in his judgments on policy he honored both the ing to agree on everything. He wrote at retirement in 1929: "If past and the future. Even in the early years of his service, as one a man believes in God as Sovereign and Father, in the Bible as studies his 1901-2 and 1909 travel reports and his convictions set the revelation of the will of God, in Jesus Christ as the propitiation forth in The Foreign Missionary, it is nothing short of amazing to for our sins and for the sins of the whole world, I am willing to find that many of the sweeping changes of the following decades, unite with that man or to cooperate with him on any practicable and of the fifty years of missionary history after his retirement, terms, whether I agree with him in other matters or not. Face to were adumbrated in Brown's thinking, his active counsel, and face with the tremendous issues of the non-Christian world, the his written judgments. He possessed no crystal ball, but in dealing question is not whether Asia or Africa or Latin America shall be with current issues he discerned the shape of the evolving future Presbyterian, or Episcopalian, or Methodist, but whether they and planted seeds that only in later years came to full flower. He shall be Christian."l0 anticipated many of the changes to come, and he welcomed, was 5. . .. that the Gospel of Christ can be communicated, and ready for, and sought to make the church ready for the devel­ must be expressed, by word and deed together. "Appointees opments of succeeding years. for medical missionary service are charged to regard themselves Brown would not have been surprised by the title of a book not merely as ambulance surgeons at the bottom of a precipice published in 1982, reviewing the history of developments of the Christian world mission in the fifty years following his retirement. From Colonialism to World Community was written by a worthy "Mission is never successor as a Presbyterian board secretary, the late John Cov­ entry Smith. Well before the post-World War II end of the colonial prosecuted in a vacuum." era, marked by the independence of nations all over Asia, Africa, and Oceania, with the concomitant rise of nationalistic conscious­ to care for those who have fallen over, but as health officers active ness and power, and the inevitable effects on mission organiza­ in preventive measures at the top.... All this is deemed not tion, policy, and practice, Arthur Brown foresaw the trends of simply an adjunct or a by-product of missionary work, but an change, and set in motion the ideas of flexible adaptation and integral part of it, a work inspired by a conviction that the Gospel response. should be expressed as Christ himself expressed it, in humani­ Principles Guiding Thought and Action tarian deeds as well as in spoken words."ll These axioms, derived from the gospel, simple as they are, would doubtless win the immediate verbal assent of most Chris­ Before touching in detail on Brown's views in the areas of mission­ tians, but all too often they are forgotten or give way to the church relations, and of cooperative organization and church pressures of self-seeking, or the immediate zeal of controversy, union, it is possible to identify a number of axiomatic principles or the pall of inertia. Brown acted on them with unswerving that underlay his judgments and actions. These were principles loyalty, and in so doing provided us with a legacy that we would that he found embedded in the very bedrock of the Christian do well to claim and use. gospel, and they served as steadfast and creative guidelines for practical decision on issues of many sorts. Brown believed: 1. . . . in the imperative character of the missionary obliga­ Policies Responding to Change tion for the Church of Christ. In his centennial history Brown says by way of summary, "The numerous changes in the po­ As early as 1907 Brown had written, in reference to Japan, China, litical, economic and intellectual life of the world, in the attitude and India, "The growth of the native Church in numbers and of 'Christian' nations toward the non-Christian and their atti­ power has developed within it a strong nationalistic feeling, a tude in return toward us, do not impair in the slightest degree conviction that the natives should be independent of foreign con­ the imperative character of the missionary obligation."6 trol in religion as in government."12 (In the foreword to the 1950 2.... that human beings everywhere, no matter what the revision of The Foreign Missionary, Brown remarks, "If I were accidents of geography, color, language, degree of advancement, re-writing the entire book I would probably substitute 'national' or other superficial differences, are people like ourselves and are for 'native' and 'non-Christian' for 'heathen.'" But he ex­ worthy of respect. In his farewell address to the General Assembly plains the original unpejorative meanings of these terms, and in 1929, he spoke of better understanding of non-Christian peo­ considers it unnecessary to incur the expense of changing plates ples: "These closer contacts have enabled us to see that they for merely verbal alterations. In his later books Brown uses the are men and women of like passions with ourselves, capable of more modern terminology.) The prophetic note in Brown's think­ development, responsive to friendship, worthy of respect.... ing is seen in these further words written in 1907: "If there is We now know that there is only one race and that the human ever to be a self-supporting, self-governing, and self-propagating race."? native Church, the missionary must anticipate the time when it 3. . . . that in making decisions the most important factor is will be in entire control. ... The mission has been paramount the main aim, the primary purpose, the desired long-term end, and expected to run everything. . . . But a native Church has

April 1986 73 now been created, and from now on we must concede its due Church is reaching self-consciousness, when it is restive under the share of responsibility for making the gospel known and for di­ domination of the foreigner, and when it is desirous of managing recting the general work. . . . The mission is a temporary and fully its own affairs."? diminishingly authoritative body, and the native Church is a per­ manent and increasingly authoritative body.... A policy which Although in the 1950s and early 1960s Arthur Judson Brown builds up a big, all-powerful and all-embracing foreign mission was no longer at the center of action, he lived to see the fulfillment is inherently and radically unsound."13 of many of the policies that his earlier words had prophetically In the additional pages of the 1950 revision, Brown does not expressed, as "mission" organizations were abolished, and go essentially beyond the positions stated in the original edition, the full responsibility for mission was transferred to national but simply reinforces them. "Most of these National Churches churches. still need, and plainly say they do, the assistance of the older Brown in similar fashion anticipated many of the achieve­ churches. . . . But they rightly want this assistance given in a ments of Christian cooperation and unity that emerged in the spirit of brotherhood and with due recognition of their primary years following his retirement. He was an indefatigable champion responsibility in their own country.... The modern missionary of union churches. In the report of his 1901 visit to China, he quotes an 1889 policy statement of the Presbyterian Board of Foreign Missions: "The object of the foreign missionary en­ "Our responsibility for terprise is not to perpetuate on the mission field the denomina­ tionaI distinctions of Christendom, but to build up on Scriptural a people continues after lines and according to Scriptural principles and methods the King­ the Church is in the field, dom of our Lord Jesus Christ." He goes on to cite a 1900 board action approved by the General Assembly: "We encourage as but it continues through far as practicable the formation of union churches in which the results of the mission work of all allied evangelical churches and in cooperation with should be gathered, and that the missions observe everywhere the Church and not the most generous principles of missionary comity."20 Brown frequently took aim at the objection to church union, independently of it." in the United States or in the lands of the developing national churches, embodied in what he calls "the familiar refrain:" in most mission fields is no longer the supreme authority re­ "The time is not ripe." He wrote in his Memoirs: "The first sponsible only to his Board in America or Europe, and 'native' time I heard that was seventy-three years ago at the Presbyterian pastors and evangelists are no longer his 'helpers.' He is a helper General Assembly in 1884."21 At the meeting of the World Council himself, working under a National Church."14 of Churches in Evanston in 1954 a revered bishop thanked God The report of Brown's 1909 visit to Japan deals at length with for the evident spirit of unity, but added, "The time is not the relation of the mission to the "Native Church." Indeed the ripe. We should await the Will of God. We cannot hurry Him." subtitle of the report is "The Problem of Missionary Relation­ Brown comments, "Fortunately, I was not present, or I would ship to an Imperial Nation and a Self-Governing Church." The have been tempted to shout: 'The time has been ripe for fifty following sentences, we need to remember, were not written in years. The will of God is written across the sky.' " Back in 1915 1949 or 1959, but in 1909. Brown wrote, "We are told that 'conditions are not ripe' for organic union. This objection confuses men with Providence. Hitherto, throughout the non-Christian world, the Mission and the Conditions have been ripe for a dozen years." And he then de­ Board have been virtually supreme. Questions on the field have livers a delightful final jab: "It is the objectors that are un­ been decided by the organized body of missionaries, subject only ripe."22 to the approval of the Board. This is inevitable during the early stages of the work when there is no Native Church.... As the "Morning Is in My Heart" Native Church grows in number and power, it is equally natural that this state of things should be disturbed. Now in Japan, a self­ Throughout Arthur Judson Brown's life, perhaps because he was governing, self-propagating, self-supporting Native Church has always ready to adapt to changing conditions, and certainly be­ developed. . . . Manifestly the Mission and the Board can no longer cause he was convinced of the eternal truth and the enduring do as they please without reference to the judgment of such a power of the gospel of Christ, he was an optimist. After explaining Church. IS the discouraging obstacles to comity in the newly opened Phil­ Our responsibility for a people continues after the Church is in the ippines in 1901, Brown says, "But I am not ready to admit field, but it continues through and in cooperation with the Church that comity is a failure. I cannot admit that it is our duty to I 6 and not independently of it. perpetuate on the foreign field the blunder which has crowded If we are going to work for the Native Church, we must work with our American towns with rival congregations. Comity is right. the Native Church. 17 Comity is coming. Let us not be discouraged by obstacles."23 After Our policy in its practical operation has not sufficiently taken into enumerating the difficulties facing the Christian mission by rea­ account the development of the Native Church and the recognition son of the chaotic conditions created by the Chinese Revolution of its rights and privileges. We have built up Missions emphasizing in 1911, Brown wrote in 1912, "It would not be fair, as it would their authority and dignity, and kept them separate from the Native not be Christian, to consider the difficulties of the future apart Church, until, in some regions at least, the Mission has become from the influence which the Gospel of Christ has in modifying such an independent centralized body, so entrenched in its station these difficulties."24 compounds and with all powers so absolutely in its hands, that At the 100th birthday dinner, Brown proclaimed, "Under the Native Church feels helpless and irritated in its presence.v the troubled surface of our material world and through all the It seems to me indisputable that the time has already come, in vicissitudes of mortal time runs the majestic current of the Divine some places, and is swiftly coming in others, when the Native purpose of righteousness and peace. I know that there are pes­

74 International Bulletin of Missionary Research simists abroad, but I am an incorrigible optimist, not because I Arthur Judson Brown-the thirty-four years of his main career as underestimate the power of evil, but because I believe in the a board secretary from 1895 to 1929 (age 38 to 72) were matched transcendent power of the sovereign Lord."> by an additional thirty-four years of retirement from 1929 to 1963 In one of his last interviews Brown remarked, "Though (age 72 to 106!)-but we can make the most of our given span of my clock of time points to an evening hour, morning is in my years, early and late, as we share the attitude of faith-inspired heart."> optimism that galvanized his tireless obedience to the gospel's Very few of us are given the length of years accorded to imperatives of mission and unity.

Notes

Where there is no author attribution, references are to works by Brown.

1. Memoirs, p. 167. 14. Ibid. (rev. ed., 1950), pp. 318a-318b. 2. Ibid., p. 16. 15. 1909 Report, pp. 31-32. 3. Ibid., p. 41. 16. Ibid., p. 34. 4. Unity and Missions, p. 7. 17. Ibid., p. 47. 5. 1902 Report, China, p. 161. 18. Ibid., p. 56. 6. One Hundred Years, p. 1082. 19. Ibid., p. 58. 7. The Trend of the Kingdom, p. 7. 20. 1902 Report, China, p. 99. 8. 1909 Report, p. 46. 21. Memoirs, p. 43. 9. The Foreign Missionary, (rev. ed., 1950), p. 310. 22. Unity and Missions, p. 84. 10. Wysham interview, Presbyterian Life, Nov. 24, 1956, p. 24. 23. 1902 Report, Philippines, p. 35. 11. Memoirs, pp. 46-47. 24. The Chinese Revolution, p. 207. 12. The Foreign Missionary, (rev. ed., 1950), pp. 295-96. 25. Memoirs, p. 171. 13. Ibid., pp. 29&-97. 26. Wysham interview, Presbyterian Life, Nov. 24, 1956, p. 22. Publications of Arthur Judson Brown Books

1902 Reports on Tour of Asia: China, Korea, Philippines, Siam, Syria. 1912 The Chinese Revolution. New York: Student Volunteer Movement. New York: Presbyterian Board of Foreign Missions. 1915 Rising Churches in Non-Christian Lands. New York: Missionary 1903 The New Era in the Philippines. Old Tappan, N.J.: Revell. Education. 1904 New Forces in Old China. Old Tappan, N.J.: Revell. 1915 Unity and Missions. Old Tappan, N.J.: Revell. 1907 The Foreign Missionary. Rev. eds. 1932, 1950. Old Tappan, N.J.: 1917 Russia in Transformation. Old Tappan, N.J.: Revell. Revell. 1919 The Mastery of the Far East. Rev. ed. 1921. New York: Scribners. 1908 The Nearer and Farther East, with Samuel M. Zwemer. New York: 1925 The Expectation of Siam. New York: Presbyterian Board of Foreign Macmillan. Missions. 1909 Report on Second Visit to China, Japan and Korea. New York: 1928 Japan in the World of Today. Old Tappan, N.J.: Revell. Presbyterian Board of Foreign Missions. 1936 One Hundred Years. Old Tappan, N.J.: Revell. 1909 The Why and How of Foreign Missions. New York: Missionary 1957 Memoirs ofa Centenarian. Ed. William N. Wysham. New York:World Education. Horizons.

Pamphlets (all published by the Presbyterian Board of Foreign Missions, New York)

1905 "The Lien-Chou Martyrdom." 1929 "The Trend of the Kingdom-General Assembly Address." 1912 "The Korean Conspiracy Case." 1914 "Why Foreign Missions Cannot Retrench Because of the War." By William N. Wysham, an interview with Arthur Judson Brown, 1918 "Foreign Missions and the War-General Assembly Address." Presbyterian Life, Nov. 24, 1956. 1924 "The World-Wide Work of the Presbyterian Church-Ge.neral Assembly Address." Note re Arthur Judson Brown Papers By Martha Lund Smalley, Archivist, Yale Divinity School Library

A substantial collection of papers documenting the life and work of Arthur ventures in Japan, Korea, China, the Philippine Islands, Siam, India, Judson Brown was donated to the Yale Divinity School Library by his Arabia, Palestine, and Syria. The record of his time in Peking, for example, daughter in 1967. These papers include nine linear feet of correspondence, documents meetings with missionaries of various Protestant denomina­ diaries, writings, printed material, photographs, and memorabilia. The tions, a visit with the Roman Catholic bishop, and an interview with Sir varied aspects of Brown's career are reflected in extensive correspondence Robert Hart, inspector general of Imperial Maritime Customs. The Boxer with prominent religious, political, and social leaders such as William Rebellion and subsequent indemnity questions figure prominently in Jennings Bryan, John R. Mott, Nathan Soderblom, and Robert E. Speer. these volumes. Few researchers have delved into the resources available Numerous letters document Brown's connections with missionaries and in the Arthur Judson Brown papers at Yale, a fact reflected in the dearth Christian leaders overseas, particularly in China. Valuable and unique of published writings about Brown. The Brown papers contain one ty­ information is provided by the diaries that Brown kept while on trips pescript draft of an article about Brown (for publication in The Phi Gamma abroad in 1901-2 and 1909. The seventeen diary volumes recording his Delta). The Yale catalogue does not list any published writings or disser­ experiences in Asia during a fifteen-month tour beginning in February tations about Brown. A seventy-page register describing the Arthur Jud­ 1901 include descriptions of professional conferences and meetings; visits son Brown Papers is available upon request to the Archivist, YaleDivinity to hospitals, schools, and churches; personal impressions and travel ad- School Library, 409 Prospect Street, New Haven, CT 06510.

April 1986 75