THE NEW SCHAFF-HERZOG
■were uniformly poorly manned, with the exception of those of the Rhenish Society. There was a lack of aggressive work, and heathen remained heathen or became Mohammedan. Even the Christian communities that resulted from the early missions were neglected. Dutch missionaries were scattered throughout the archipelago, their most successful work being in the Minahassa district of Celebes, which is practically Christianized. The Rhenish Society has worked among the Dyaks of Borneo, the Bataks of Sumatra, and on the smaller islands of Nias and Mentawei. The Society for the Propagation of the Gospel occupies British Borneo, with stations in North Borneo, Sarawak, and Labuan, and the Methodist Episcopal Society (U. S. A.) has a small work in Java, Sumatra, and Borneo. The English Baptists and the American Board both attempted to establish missions in Sumatra early in the nineteenth century, but the English missionaries abandoned the field, and the Americans were massacred by the natives. The most successful work of the Dutch societies in the Celebes, Moluccas, and adjacent isles was taken over by the Colonial State Church in 1865, but their " missions helpers " were restricted to work among the nominal Christians, and did nothing for the heathen multitudes. In 1888 the secretary of state for the Netherlands Colonies notified the Protestant Netherlands societies that " the government would value it highly if they would increase their staff of missionaries so as to counteract the growing influence of Islam." Nothing came of it, and the Dutch mission force still remained inadequate at the beginning of the present century, and the Dutch government continued to obstruct the work of Christians while giving free scope to the Mohammedans. At that time there were about 315,000 Protestant and 30,000 Roman Catholic Christians. Of late years the attitude of the government has been more friendly, the spread of Mohammedanism has had a decided check, and there has been progress all along the line. There are 11 Protestant societies, working in 521 stations and outstations; 269 missionaries and 592 native helpers; 492 schools, with 23,168 scholars; 3 hospitals and dispensaries; 148,708 professed Christians. The Roman Catholics have 38 stations and outstations, 50 priests, 29 schools and 6 orphanages; and 50,000 communicants and adherents. Their missionaries are under the apostolic vicar of Batavia, and come from the Foreign Missionary Society of Paris. They are working in both British Borneo and throughout the Dutch possessions, making special efforts in the islands where the Protestants are doing least. Their work is noteworthy for the large number of orphanages. The work throughout the archipelago is noted for the number of converts from the Mohammedans. The number of converts during the last twenty-five years is estimated at 20,000. Theodora Crosby Bliss.
Bibliography: For description of the people consult: A. C. Haddon, Headhuntera, Black, White, and Brown, London, 1901; W H. Furness, Home-Life of Borneo Head-Hunters, Philadelphia, 1902; H. Breitenstein, 21 Jahre in . Borneo, Java, Sumatra, 2 vols., Leipsic, 1899-1900. For missions consult: H. Needham, "God First"; or, Heater Needham's Work in Sumatra, London, 1899; H. Dijkstra,
Het evangelie in onze Oost, 2 vols., Leyden, 1900-01; S. Cooloma, De Zendingseeuw voor Nederlandsch Oost-lndvi, Utrecht, 1901.
MALCOM, HOWARD: American Baptist; b. in Philadelphia Jan. 19, 1799; d. there Mar. 25, 1879. He was educated at Dickinson College Pa., and Princeton Theological Seminary. Ordained in 1820, he was pastor at Hudson, N. Y. (1820-26), Boston (1827-35), and Philadelphia (1849-51). He was president of Georgetown (Ky.) College (1840-49), University of Lewisburg (1851- 1857), and Hahnemann Medical College (1874-79). He was general secretary of the American Sunday School Union (1826-27); from 1835 to 1838, as deputy of the Baptist Missionary Society, he traveled in India, Burma, Siam, China, and Africa. He wrote: A Bible Dictionary (Boston, 1828); Travels in Southeastern Asia (2 vols., 1839); and Index to Religious Literature (Boston, 1868).
MALDONATUS, mal"do-na'tus, JOHANNES (JUAN MALDONADO): Roman Catholic exegete; b. at Las Casas de la Reina (a village in the Spanish province of Estremadura) 1534; d. at Rome Jan. 5, 1583. He was educated at Salamanca, where he attained such distinction that on the completion of his studies in 1556 he was appointed professor, giving instruction for a short time in philosophy, and then accepting the chair of theology. He was preeminently successful, but his very fame alarmed him, lest he should thus be won from the life of renunciation of the world on which he had long since determined. In 1562 accordingly he resigned his professorship and went to Italy, where on Aug. 10 he was received into the order of Jesus as a novice, and at the expiration of a year was ordained priest and appointed to a chair in the Collegium Romanum. In 1563 he was sent by the general to Paris, where he was made professor in the College of Clermont, although the hostility manifested toward the Jesuits prevented him from beginning his lectures until the following year. He lectured at first on philosophy and attracted large audiences, but in Oct., 1565, he was appointed professor of theology, the Jesuits wishing to counteract the Gallicanism of the Sorbonne and disapproving of its too moderate opposition to Calvinism. Here again his popularity was phenomenal, but in 1570 his activity in Paris ceased for a time when he and nine companions were sent by the general of the order to Poitiers to establish a house for the instruction and conversion of young Calvinists. He met with little success, however, and on Oct. 10 resumed his lectures at Paris, interrupting his activity only by a missionary trip of a few weeks to Sedan and Lorraine. Until Aug., 1576, he taught with ever-increasing prestige, although he was confronted with the growing jealousy of the Sorbonne. He was accused of having influenced the dying Montbrun, president of St. Andr<§, to make a will in favor of the Jesuits, but was speedily acquitted, only to have a more serious charge brought against him on account of doubts concerning the Immaculate Conception. Herein he was in accord with the Council of Trent, but the Sorbonne, which had ac-