THE NEW SCHAFF-HERZOG
chiefly among the Copts, but also among Moslems. Over 3,000 Moslem pupils attend their schools, and special literature for Moslems has been printed and distributed. In 1882 the Church Missionary Society resumed its work in Egypt directly among Mohammedans and has met with encouraging results. In 1880 work was begun at Algiers. It now has eighteen stations in Egypt, Tunis, Tripoli, Algiers, and Morocco, with nearly a hundred missionaries. The American Methodist Episcopal Church opened work in 1909 at Algiers. There are also smaller independent missions, and recently work has begun in the Sudan.
In Malaysia Sumatra and Java are the principal typical fields of work for Moslems. The Rhenish mission entered in 1861, and with other societies from the Netherlands has gained over 30,000 living converts from Islam.
No direct missionary work has yet been carried on for the Mohammedans of Afghanistan and central Asia, western China, the Russian empire, central and western Arabia, and the central Sudan. In western Africa and in Nigeria every effort should be made to forestall the entrance of Islam into the pagan border-lands before this religion renders evangelization tenfold more difficult. The situation is alarming, and every mission north of the equator in Africa will sooner or later be compelled to do direct work for Moslems or imperil its very existence.
From the standpoint of missions, Islam is unique (see Mohammed, Mohammedanism, I.). Consequently missions to Moslems have a special character and require special methods and trained workers who have knowledge of the vernacular, Arabic, the Koran, the traditions, and the doctrine and ritual of Islam. While, because of the extent of the Mohammedan world, Moslem mis- Difficulties sion fields differ vastly one from anand other, yet in all the difficulties are
Methods, practically the same. These may be enumerated as: (1) the utter divorce between morality and religion; (2) the intolerance and pride of the Moslem creed which stands diametrically opposed to the spirit and teaching of the Gospel; (3) the almost universal hostile attitude of the Moslems toward a convert from their religion to Christianity, making it almost impossible for Moslems to confess Christ without serious risks; (4) the intellectual difficulties and popular objections to Christianity, nine-tenths of which are due to the ineradicable tendency on the part of Moslems to look upon everything carnally (they misunderstand the Bible, misinterpret its spiritual symbolism, and stumble at the doctrine of the Trinity, the incarnation, and the atonement); (5) finally,, in Turkey, Morocco, Persia, Tripoli, Afghanistan, and parts of Arabia, the union between the temporal and spiritual power blocks effort. Apostasy in Turkey until the proclamation of the constitution was treason to the State. As regards methods, the distribution of God's Word is efficient, inoffensive, strikes at the root of Islam, and is possible nearly everywhere. Medical missions overcome prejudice and have been fruitful in results as no other agency. Educational institutions disinte-
grate Islam. From the kindergarten to the university, all educational forces help to undermine that stupendous rock of ignorance and superstition, Moslem tradition. Street preaching is seldom possible, but the door of access to individual Mohammedans is open, and women missionaries find ready entrance into Moslem homes.
In spite of long neglect and feebleness of effort, the results direct and indirect have not been inconsiderable. The latter have been far greater than the former and have in God's providence prepared the way for final victory. Much pre- Results. liminary work has been accomplished; nearly every strategic center has been occupied; the Bible has been translated into every language spoken by Moslems and has a constantly increasing circulation among them. An important apologetic literature has been prepared in the chief literary languages; the attitude of the learned classes has changed for the better, and the number of inquirers and converts is steadily increasing. In North India there are at least 200 preachers who were once followers of the prophet. A special conference of missionaries from every part of the Moslem world met at Cairo in 1906, and from this conference dates a revival of interest in the study of the subject, the reports and literature of the conference calling attention to the greatness and difficulty of this work. A similar conference is to meet at Lucknow in January, 1911. S. M. Zwemee. Bibliography: M. Steinsehneider, Polemische und apologetische Litteratur in arabischer Sprache zwischen Muslimen, Christen und Juden, Leipsic, 1877; A. Keller, Der Geisteskarnpf des Christentums gegen den Islam bis zur Zeit der Kreuzzuge, ib. 1896; W. Muir, The Mohammedan Controversy, Edinburgh, 1897; idem, The Old and New Testaments . . Moslems invited to see and read them, ib. 1899; H. H. Jessup, The Setting of the Crescent and the Rising of the Cross; or, Kamil Abdul Messiah, Philadelphia, 1898 ; Imad-ud-Din, A Mohammedan Brought to Christ: an Autobiography . from the Hindustani, by the late
Rev. R. Clark, London, 1900; J. Rutherford and E. H. Glenny, The Gospel in North Africa, ib. 1900; S. M. Zwemer, Arabia, the Cradle of Islam, New York, 1900; idem, Islam, a Challenge to Faith, ib. 1907; idem and others, Mohammedan World of Today: Papers read at the . Conference . . at Cairo, . . . , 1906, ib. 1906; J. Awetaranian, Geschichte eines Muhammedaners der Christ wurde, Grosslichterfeld, 1905; J. L. Barton, Daybreak in Turkey, Boston, 1908; Our Moslem Sisters: a Symposium, New York, 1906; C. R. Watson, Egypt and the Christian Crusade, Philadelphia, 1907; and the literature under Lullt, Raymond; Martyn, Henry; Pfander, Karl Gottlieb; and also under Missions to the Heathen; and Mohammed, Mohammedanism.
MOLANUS, mo-la'nus, GERHARD, ger'hard, WALTER: Lutheran theologian; b. at Hamelin (25 m. s.w. of Hanover) Nov. 1, 1633; d. at Loccum (26 m. w.n.w. of Hanover) Sept. 7, 1722. He studied theology at Helmstadt; and in 1659 was appointed professor of mathematics and theology in the University of Rinteln. In 1674 Duke John Frederick called him to Hanover as director of the consistory, and in 1677 he became abbot of Loccum, one of the most influential offices in the duchy. As a disciple of Calixtus, Molanus used his power to abolish the hostility which prevailed between the Lutherans and the Reformed. He was very active in aiding the Reformed, who after their expulsion from France by the revocation of the edict of Nantes (1685) found a refuge in the country of