Joseph Kam: Moravian Heart in Reformed Clothing Susan Nivens

ow did Joseph Kam, a Dutch leatherworker who at the Seminarium Indicum, a training program for missionary Hone point went bankrupt, later go on to lead one of the pastors to the East Indies. He had twelve successful students. most significant mission efforts in the Dutch East Indies?1 Kam Although the Vereenigde Oost-Indische Compagnie (VOC, first went to Maluku in the Dutch East Indies in 1815, when he Dutch East Indies Company) opposed forthright evangelism was well into his forties.2 From 1815 to 1833 Kam revitalized and caused the close of this training program,8 the VOC regu- the 200-year-old Indische Kerk (Church of the Indies) in central larly employed ordained ministers in the Indies and sometimes Maluku, thus laying the foundation for the establishment of looked the other way while the ministers pursued evangelism of the church in other parts of Maluku province, Java, northern the local populace. Over 900 ordained ministers were contracted Sulawesi, and Timor. by the VOC to serve in the Dutch East Indies in the seventeenth and eighteenth centuries, although only about 100 of them were Two Religious Communities’ Missional Influence resident pastors.9 From the perspective of the Reformed Church in the late eighteenth century, mission service in the East Indies Joseph Kam was born in September 1769 in the Utrecht region was not a novel idea. of the Netherlands. His father, Joost Kam, operated the family Even as the Dutch Reformed Church endeavored to pursue leatherworks and wig business. The Kams, a devout Calvinist mission through partnership with the Dutch East Indies Trading family, were members of the Reformed congregation in their vil- Company, this collaboration often proved to be limiting to the lage. Joseph’s older brother Samuel became a Reformed minister, indigenous church. From 1624 to 1632 Heurnius, the Reformed so it was left to Joseph to learn the family trade. His father was missiologist who became a missionary, was in conflict with the friendly with the Moravian Brethren who lived in the nearby VOC’s governor-general of Batavia, who wanted a governing town of Zeist and had regular contacts with them through his role in church discipline. When Heurnius resisted, he was jailed business. As a young man, Joseph began to regularly fellowship and then was removed to another VOC office in India. 10 Other with the Moravian Brethren. He attended their prayer meetings similar occurrences involving the governing role of the VOC in his hometown of ’s-Hertogenbosch but remained a faithful or policies that restricted evangelism meant that conflict with member of the Reformed Church. By this time the Moravians in missionaries was common. At times the VOC prevented mis- the region no longer required those who attended their meetings sionaries from returning to a region where they had already to leave the Reformed Church, and in turn the latter allowed begun planting churches. their parishioners to be involved informally in such meetings.3 While missions was not unheard of in the Netherlands, the Pietist movement of the eighteenth century did create renewed The Dutch Reformed Church and mission. From the early stages of its energy for missions in the Dutch Reformed community. In De- inception in 1571, the Dutch Reformed Church pursued missions, cember 1797 Johannes Theodorus van der Kemp led a group of as evidenced in theological discussions and in the training and twenty Dutch Christians, including twelve Reformed ministers, sending of missionary teams beyond their borders. This provided to form an official Protestant sending agency, the Nederlandsch a ready platform for Kam to serve in the Dutch East Indies. Zendeling-Genootschap (NZG, Netherlands Missions Society). Beginning in 1590 with Hadrianus Saravia, Dutch church The NZG was not officially part of the Dutch Reformed Church, leaders began to discuss the Dutch church’s part in missions. but the founders and subsequent numbers of NZG missionaries Saravia, one of the great theologians of the Dutch and Anglican ordained by the Reformed Church created close ties. This Dutch churches, argued for Christian leaders to promote evangelism Reformed missions focus was part of Kam’s church upbringing, among the unreached both at home and afar.4 Twenty-eight and it provided a foundation for the Moravian missions zeal that years later, Justus Heurnius, a young theologian from an influ- Kam later encountered. ential church and university family, wrote a dissertation argu- ing for foreign mission among the indigenous peoples of Asia The Zeist Moravian community. Besides this missions emphasis and proposed a mission methodology.5 His essay brought the within the Dutch Reformed Church, Kam was also deeply af- topic to the floor at the Synod of Dordrecht in 1618, where it fected by a local Dutch Moravian community, with its informal was endorsed.6 Another influential Dutch theologian at Leiden methods of discipleship and its examples of sacrificial mission- University and friend of Heurnius was Gisbertus Voetius. In ary service. By this time, the population of the Netherlands response to theological questions to the church in the Amster- was primarily aligned with the Reformed Church, but Count dam district from a missionary in the East Indies, Voetius penned Zinzendorf’s connections with the European nobility opened the a theology of mission.7 From 1623 to 1633 the Leiden profes- way for Moravian influence in the Netherlands. The dowager sor of theology, Antonius Walaeus, was appointed to run princess of the House of Orange desired Moravian missionar- ies to go to some of the Dutch colonies.11 Through her blessing Susan Nivens and her husband have worked since and the tenacity of Zinzendorf, leader of the new community of 1985 with Wycliffe Asia-Pacific in Bible translation, Herrnhut, a small group of Herrnhutters established a Moravian language development, and training of Asian Bible community in the town of Zeist, only sixty kilometers from ’s- translators. —[email protected] Hertogenbosch. The settlement in Zeist was firmly established in 1746. Not a few nobility visited the community in the 1750s and “showed much satisfaction and pleasure at the regulations of the congregation.”12 Located in the center of the Netherlands near significant crossroads of trade, religion, and education,

164 Intern ation al Bulletin of Mission ary Resear ch, Vol. 35, No. 3 this community became a place for missionaries to rest on their the Reformed Church. Kam’s father had designated Joseph to journeys or prepare for service abroad.13 train in the family trade, so he had not been formally educated Firsthand accounts from outside observers show that the beyond primary school. For this reason a seminary education Zeist Moravian settlement maintained many of the Herrnhut was not accessible to him. Additionally, concern for his aging distinctives in their worship, teachings, and operations. In 1760 parents held him at the family business. When his father died, Samuel Kenrick, a wealthy Englishman descended from a dissent- he felt compelled to maintain the business to support his two ing family, visited the Moravians in Zeist and made a scathing younger sisters, who were frail and unmarried. Not long after report to friends back in England after witnessing the Moravians’ this the business went bankrupt, and Joseph then acquired a job emotional display of love for Christ in their worship services. as a civil servant in The Hague. Nevertheless, he was impressed with their harmonized singing, In 1804 Kam and his two sisters moved to The Hague, where comparing the quality and style to the opera in London.14 Another he continued his association with both the Reformed Church and visitor, the Methodist evangelist John Wesley, wrote of his visit the Moravian Brethren. Although previous generations of Dutch in his journal. Traveling in the Netherlands in 1783, he decided Calvinists had opposed the Moravian settlement at Zeist,18 it is to visit the Zeist community, as he was “sick of inns” and the apparent that by Kam’s time, participation in both fellowships was exorbitant fees he paid in Amsterdam. Arriving on his eightieth accepted. Soon after settling into a new job and location, Joseph married Alida, the sister of a Reformed minister. At the same time, he continued attending Moravian meetings when his work allowed it, loved to sing their missions songs, and still felt great compassion for the lost, although mission work seemed to be a far-off dream. In January 1806 Alida gave birth to their first child, a daughter. Alida, however, died within two months, and their infant died a month later.19 This crisis at age thirty-six turned Kam back toward missions again. In December of the next year, he offered his services to the NZG.20 Kam’s Missionary Training

Kam’s unconventional background and late start in ministry came at an unsettling juncture in Dutch history. There was trouble with the British on one side, and occu- pation by France under Napoleon on the other, but these developments set in motion the exemplary cooperation Map by GMI of three different missions groups: the NZG, the Mora- vian community of Zeist, and the London Missionary birthday, he commented that the community resembled a small Society (LMS). This cooperation came in two phases: first in the village, not unlike the larger colleges at Oxford University.15 Netherlands between the Reformed and Moravian groups, and As a tradesman, Kam’s father often visited the Zeist com- then between the Reformed and the LMS. Because he was not munity on his business journeys, and Joseph frequently joined a member of the Moravian Church, Kam applied in 1808 to the his father in these trips. Eventually a group of these Herrnhutters, recently formed Netherlands Mission Society. He testified that known as Diaspora Brethren, held fellowship and prayer meet- he desired to “serve the Redeemer and promote His Kingdom ings in the village of ’s-Hertogenbosch, which the Kam family because of my gratitude for my unity with Him.” The NZG ex- attended regularly, while maintaining active membership at the aminers were delighted with Kam, commending him for being Reformed Church. Out of these interactions grew Joseph Kam’s “fair-minded, quiet, modest, and serious.”21 ardent desire to take the Gospel across cultural barriers. His drive was later summarized by mission leaders who interviewed him: Cooperation between the NZG and the Zeist Moravians. The first “Because since a youth [Kam] had witnessed [God’s] overwhelm- level of cooperation occurred between the NZG and the Mora- ing love through the Savior, [Kam’s] gratitude compelled him vian community at Zeist to give the now forty-something Kam to live for Him, and if possible, to be involved in the priorities training for ordination and practical issues of overseas ministry. of His kingdom.”16 As a fledgling missions society, the NZG had no official training By the time Joseph Kam was a regular visitor at Zeist, during program, so Kam was mentored by reputable Reformed ministers, the last two decades of the eighteenth century, the international including his older brother Samuel and a much younger Rev. mission work of the Moravian Church was well established in Kaakabeen. The primary goal was ordination, which would allow Moravian circles. At their prayer meetings the Zeist Moravians Kam to administer the sacraments and properly explain doctrine. read reports from their missionaries, praying for those who served In addition to theology, he studied some liberal arts subjects, as overseas and weeping for those who died in their field of service. well as music, which, after missions, became his second love. In The community also emphasized three foundational concerns of particular, he grew fond of playing the organ.22 the Moravians: to practice love over doctrinal debate, to preach As Kam finishedhis training and passed his examination by redemption through the blood of the Lamb, and to heed the call the NZG in 1811, the British seized and controlled the Dutch East to missions among the unevangelized.17 Indies until a post-Napoleonic war treaty was signed between While Kam desired to be an overseas missionary, his school- the two nations in 1816. This was a time of harsh poverty in the ing and his family’s needs prevented him from taking the typical Netherlands during the French occupation and forced conscription route to overseas service as an ordained seminary graduate of of young men to fightin Russia for Napoleon. Despite the daily

July 2011 165 troubles of the occupation, the NZG wasted no time in seeking Kam’s Blended Missional Approach the assistance of their like-minded brothers in Zeist. To receive training in the practical side of ministry, Kam spent six months as Kam’s eighteen years in the Dutch East Indies revealed his blend an assistant under the leadership of the Moravians at Zeist. This of upbringing and training. Sometimes he clearly promoted the period gave Kam discipline and physical stamina as he entered administrative structure and doctrines of the Dutch Reformed a more practical time of training. A typical day found him rising Church, while at other times he implemented Moravian meth- at fiveo’clock, eating, and attending the Morning Blessing at six. odologies and teachings. In other instances his teaching and Then he studied until lunch, followed by some sort of activity, practices appear to be a combination of the two. perhaps a walk or “in a workshop” for a few hours. Then there To appreciate Kam’s contribution to missions in Maluku, were two more sessions of worship in singing, and finally he we need an overview of the condition of the Ambon church. finished the day with some purposeful reading.23 During this era, Ambon Island was the center of the spice trade Beginning in January 1812, Kam and two German NZG and administration, especially for the Dutch. On his arrival in candidates-in-training, Gottlob Brückner and Johann Christoph Ambon in 1815, Kam found many congregants, but not a single Supper, spent their weekends serving Dutch Reformed congrega- ordained pastor. The Indische Kerk had been in the region under tions in the isolated, illiterate farming communities of Leusden, the sponsorship and authority of the VOC since 1605.25 Indigenous pastoral training had been ignored, however, and indigenous believers could achieve only the position of religious teacher or Kam identified quickly “comforter-prayer,” that is, itinerant prayer-healer. Some villages on other islands had been without a pastoral visit for fourteen with the people and land years, but the believers had been faithfully waiting for an or- where he was sent; eight dained minister to baptize their children, catechize and confirm the converted animists, serve the Lord’s Supper, and solemnize weeks after his arrival, he most of their marriages.26 In the city of Ambon some people had married a Eurasian woman, given up on church, and one of the two church buildings was Sara Timmerman. being used as a warehouse.27 Reformed values. The Reformed side of Kam’s Christian experi- ence immediately responded; the sacraments had been neglected Brevoort, and Hamersveld in the Amersfoort district. After a and were an urgent matter. Kam spent most of his first year in three-hour journey on foot to these villages, they spent all of interisland boat travel and hiking inland in order to serve thes Sunday in visiting the sick and teaching the Bible, catechism, abandoned congregations. Around 7,500 were baptized, many singing, and reading. These farmers were generally happy to others examined and confirmed, while still others partook of learn, so Kam resolved “with much patience to imprint on their communion for the first time in over a decade. On these trips, memory the principles of the beautiful Christian religion.”24 This Kam also took time to advise and encourage the local elders. He first partnership between the Reformed and Moravian communi- visited over seventy villages his first year and thereafter made ties had prepared his mind, heart, and body for service. it a habit to visit them annually to perform these particular du- ties. This type of visit became a regular part of church practice, Cooperation between the NZG and the LMS. The second phase of and some people gave Kam the name “Tukang Sakremen” (the cooperation came during the Napoleonic occupation of the Neth- “sacrament-smith”).28 erlands, when the NZG contacted their Christian brothers across For the next seventeen years Kam devoted himself to church the Channel to seek their assistance. In response, the London administration and infrastructure, establishing church discipline, Missionary Society agreed to partner with the NZG in sponsor- Bible translation, and catechism.29 He set up a printing press and ing Kam as a missionary to the former Dutch East Indies, now published Christian reading materials in Malay for the unor- controlled by the British. However, they also wanted to examine dained to use in services.30 He unwaveringly opposed Christians’ his suitability for service and to train him in their program in participating in ancestor worship and other traditional religious England. So in 1812 Kam, Brückner, and Supper slipped out of the practices by destroying worship implements and altars.31 All Netherlands disguised as laborers and traveled for two months these priorities show Kam as following the format and doctrine by way of Germany and Sweden before finally entering England he gained from the Reformed tradition. for evaluation and further training by the LMS in Gosport. While there, Kam learned English, to the point of being able to preach in Moravian spirit. Kam’s Moravian heart led him to give himself his new language. Two years later, while the East Indies were still completely to the Malukan people, and he settled down to stay. under the control of the British Empire, the LMS sent Kam and In other Moravian-like ways, he sought practical, efficient solu- his two German colleagues to this colony. Joseph was received tions to barriers, emphasized evangelism and discipleship, and by the British officials in Java and was assigned to the eastern taught habits for Christian community. end of the colony to oversee what remained of the Church of the He identified quickly with the people and land where he Indies in Ambon, Maluku. was sent. This was evident when, eight weeks after his arrival, he Reformed organization, Moravian passion, and Pietist married a Eurasian woman, Sara Timmerman, who belonged to pragmatism together had prepared and delivered to the East an influential Ambonese family. Not only was Sara a supportive Indies a package of unsuspected potential in this middle-aged wife, she was also his equal partner and spiritual soul mate in tradesman cum pastor. His next two decades in Asia would be teaching and mentoring. Joseph wrote in his limited English to marked by the spiritual formation and training he had received the LMS in June 1815: “At the 28 of April I married with Miss Sara and would impact the region, to the point that Joseph Kam is Maria Timmerman, a leady of great ability, and accompanied with called the Apostle of Maluku to this day. a pious sperit. She is not affread to sit dowen in our heathen mess

166 Intern ation al Bulletin of Mission ary Resear ch, Vol. 35, No. 3 and to teach the femal sex in the doctrine of Christianity. She is a En route to Ambon in 1814, Kam spent six months in the port geat help to me and highly respected amongst all my people. The of Surabaya, in eastern Java. While there, he ministered to the Lord has been verry kind to me in the suplis of all my wants.”32 expatriate worshipers and formed a fellowship group called Saleh Sara’s impact was to be felt far beyond the Kams’ kitchen. Surabaya (the “Surabaya faithful”). In line with his Moravian Kam considered Ambon his new home; not once did he re- discipleship, sharing the Good News was the most urgent and turn to the Netherlands before his death, in 1833. His deep and important work of the group. During his short time in Surabaya, persevering commitment was significant at a time when many Kam influence led a young German clockmaker named Johannes new missionary recruits died within months of their arrival. Emde to see the need to evangelize the Muslims of eastern Java— Many Malukans accepted Kam as an insider; even a group of something that was against long-standing VOC policy of avoid- Malukan would-be assassins refused to include him as a target ing any provocation of Muslim communities. Shortly thereafter, when planning to rid the region of white men.33 Emde witnessed to a young Eurasian Javanese of noble descent Kam’s years in the family trade and among the Moravians had named Coenraad Coolen. Emde and Coolen, while taking different taught him to value action and efficiency. To reach the numerous approaches to sharing the Gospel with Muslims, are considered islands with congregations, and to reach the outer islands where the cofounders of the church in East Java.39 the Gospel still had not been heard, Kam bought a fair-sized Besides taking the Indische Kerk of the Maluku Islands schooner. He traveled up to 500 miles from Ambon, going as far into a new era of growth, Kam was the NZG’s point man for north as Sangir Island, as far south as the Tanimbar Islands, and mission work in the eastern end of the Dutch East Indies. All to the Aru Islands near the southwest coast of New Guinea.34 new candidates for that region were sent to Ambon, where Kam trained them in church matters, while his wife taught them Malay Evangelism, discipleship, and Christian community. Evangelism and so they could carry out their duties in the trade language. No discipleship were paramount to the Moravian Brethren. Kam doubt she also gave them numerous insights on the indigenous likewise realized that strong spiritual leadership among the culture and the role of women in that region. In this manner they locals was essential for church growth, not just in discipling the trained fourteen men for service, although only a few stayed Christians but also in reaching those who were not yet followers or survived illness. Despite these setbacks, together the Kams of Christ. Coupled with that focus was the Moravian preference mentored three others who had significantimpact in two other for tentmaking. To that end, he and Sara trained local men in their major Protestant movements in what is now eastern Indonesia: home to be religious teachers, with practical trade skills, and then Reynt le Bruyn, Johann Schwarz, and Johann Riedel.40 Le Bruyn sent them out to different parts of the province to serve.35 Kam labored ten years in Kupang, Timor, rebuilding the Protestant also started a missions prayer meeting in Ambon for Europeans Church of Timor by partnering with an Ambonese Christian and Ambonese, where they collected money for mission work man. They followed a program similar to Kam’s.41 And in 1831 in South Africa. He himself habitually engaged animists and Schwarz and Riedel were sent to Minahasa in northern Sulawesi, Muslims in discussion about Jesus. His minimal goal in dialogu- where they helped establish eleven mission stations. By 1880 an ing with Muslims was to have them “acknowledge that Nabi Isa incredible 80 percent of the population, including most of the [Prophet Jesus] had existed.”36 He far exceeded this modest goal: traditional religious specialists, had reached individual decisions within five years of his arrival, he had baptized over 120 Muslim to make Jesus their Lord.42 adults as followers of Christ.37 The habits of Christian community that Kam taught reflect Kam’s mission impact in the Dutch East Indies was more than the Zeist influence as well. There he had witnessed that every could be expected from an undereducated tradesman whose believer was capable of leading worship, prayer, or singing. To midlife missionary training was a hodgepodge of Moravian dis- that end, he wrote hymns, devotional readings, and sermons in cipleship, informal Reformed studies in doctrine, and internship the trade language so that the elders and confirmed could lead the in pastoral functions and administration. His Moravian passion congregation in services and small-group meetings throughout for evangelism, combined with the Moravian penchant for men- the week. He loved worship music, and so he organized bamboo toring, led to the beginning of the first church among Muslims flute orchestras and promoted Christian singing.38 Many Reformed in East Java, the spread of the church throughout the Maluku congregations in Maluku still include choral presentations and Islands, and a sweeping turn to Christianity in Timor and north- bamboo orchestras in their worship services, and the various ern Sulawesi. The Reformed doctrine and church structure, Bible sections of each parish often have their own vocal groups. To translation, and indigenous pastoral training revitalized the weary this day, Malukans are renowned by their countrymen for their and neglected Indische Kerk and gave the new church in these singing abilities. regions of the Dutch East Indies a firmfoundation for continued growth. As a result, this vast eastern region became aligned with Kam’s impact outside of Ambon. Wherever Kam found himself, he Jesus Christ, leaving the doors open for the continued growth of purposefully mentored other European lay leaders and mission- Christianity in present-day Indonesia. aries, many of whom began significant works beyond Maluku.

Notes 1. Almost all major sources on Kam are in Dutch, with a few resources despite the regularization of those place-names by Indonesians in Indonesian. I am grateful to my husband, Richard J. Nivens, for since independence in 1945. In English, “the Moluccas” is now more his assistance in adapting computer-generated translations from accurately written as Maluku, and “Celebes” became Sulawesi, and Dutch to English into more natural English. My own proficiencyin so on. For the purposes of this article, for place-names that continue Indonesian made the Indonesian resources easier for me to under- from colonial times, I use the preferred Indonesian spelling. For other stand and translate; any errors in translation, however, are mine alone. cases I will use the place-names that were contemporary to the time 2. During the colonial era, the Dutch and English made attempts to period about which I am writing; for example, Jakarta (modern) will spell local place-names, and these archaic spellings have persisted, be Batavia (colonial).

July 2011 167 3. Ido Hendricus Enklaar, Joseph Kam, “Rasul Maluku” (Joseph Kam: 20. Enklaar, Kam (Indon.), p. 14. “Apostle of Maluku”) (Jakarta Pusat: BPK Gunung Mulia, 1980), 21. Ibid. p. 10 (hereafter Kam [Indon.]). This Indonesian version of Enklaar’s 22. Ibid., p. 15. biography of Joseph Kam is shorter and somewhat different from 23. Enklaar, Kam (Dutch), pp. 7–8. Enklaar’s 1963 Dutch version. 24. Ibid., p. 9. 4. James Tanis, “Reformed Pietism and Protestant Missions,” Harvard 25. In 1605 six Ambonese people were baptized into the fellowship of Theological Review 67, no. 1 (1974): 65. the Dutch Reformed Church in Ambon in the Maluku Islands. 5. Johannes Verkuyl, Contemporary Missiology: An Introduction, trans. 26. Joseph M. Pattiasina, “An Observation of the Historical Background and ed. Dale Cooper (Grand Rapids: Eerdmans, 1978), p. 21. of the Moluccan Protestant Church and the Implications for Mission 6. Ido Hendricus Enklaar, Sejarah Geredja Ringkas (A Concise Church and Congregational Structures” (D.Miss. diss., Fuller Theological History), 3rd ed. (Jakarta: Badan Penerbit Kristen, 1966), p. 77. Seminary, 1987), pp. 22–23. 7. Verkuyl, Contemporary Missiology, p. 21. 27. Enklaar, Kam (Dutch), p. 33. 8. Enklaar, Sejarah Geredja Ringkas, pp. 79–80. 28. Aritonang and Steenbrink, A History of Christianity in Indonesia, 9. Jan Sihar Aritonang and Karel Steenbrink, eds., A History of Christian- pp. 386–88. ity in Indonesia (Leiden: Brill, 2008), p. 103. 29. Gerald H. Anderson, ed., Biographical Dictionary of Christian Missions 10. Jacobus Richardus Callenbach, Justus Heurnius. Eene bijdrage tot de (Grand Rapids: Eerdmans, 1999), p. 352. geschiedenis des Christendaoms in Nederlandsch Oost-Indië (Utrecht: 30. Charles Williams, The missionary gazetteer: Comprising a geographical Rijks Universiteit Utrecht, 1897), pp. 190–91. and statistical account of the various stations of the Church, London, 11. David Cranz, A succinct narrative of the Protestant Church of the United Moravian, Wesleyan, Baptist, and American missionary societies, etc., Brethren, or, Unitas Fratrum: in the remoter ages, and particularly in the with their progress in evangelization and civilization (London: F. Westley present century, trans. Benjamin La Trobe (London: W. & A. Strahan, and A. H. Davis, 1828), p. 17. 1780), p. 200. 31. Aritonang and Steenbrink, A History of Christianity in Indonesia, 12. Ibid., p. 439. p. 388. 13. Grayson M. Ditchfield, “A Description of the Moravian Settlement 32. Enklaar, Kam (Dutch), p. 44. of Zeist, 1760,” Notes and Queries 51, no. 1 (March 2004): 49. 33. Pattiasina, “An Observation,” p. 25. 14. Ibid., pp. 49–50. 34. Enklaar, Kam (Dutch), pp. 143–44. 15. John Emory, The Journal of the Reverend John Wesley, A.M., sometime 35. Aritonang and Steenbrink, A History of Christianity in Indonesia, fellow of Lincoln College: First complete and standard American edition, p. 387. from the latest London edition, with the last corrections of the author; 36. Enklaar, Kam (Dutch), p. 129. comprehending numerous translations and notes, vol. 2 (New York: 37. Williams, The missionary gazetteer, p. 17. Carlton & Phillips, 1856), p. 579. 38. Pattiasina, “An Observation,” p. 23. 16. Enklaar, Kam (Indon.), p. 14. 39. Anderson, Biographical Dictionary, p. 200. 17. Ido Hendricus Enklaar, Joseph Kam: “Apostle der Molukken” (The 40. Aritonang and Steenbrink, A History of Christianity in Indonesia, Hague: Boekencentrum N.V., 1963), p. 2 (hereafter Kam [Dutch]). p. 389. 18. Cranz, A succinct narrative, p. 231. 41. Ibid., p. 301. 19. Enklaar, Kam (Dutch), p. 4. 42. Ibid., pp. 422–23.

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