MOVEMENT, LAYMEN'S MISSIONARY: A
movement organized in the chapel of the Fifth Avenue Presbyterian Church, New York City, Nov. 15, 1906, at a layman's meeting held in connection with the celebration of the one hundredth anniversary of the " Haystack prayer-meeting " (see Mills, Samuel John) out of which grew the American Board of Commissioners for Foreign Missions (see Congregationalists, I., 4, § 11). Only about seventy-five laymen were present at the initial meeting. From three to six in the afternoon, a large part of the time was spent in prayer. During the evening session, one address was given, followed by discussion concerning the necessity of enlisting the laymen of all the churches more fully in the work of foreign missions. A series of resolutions was passed, calling into existence a committee of twenty-five or more representative laymen, to consult with the secretaries of the various foreign missionary boards, with reference, first, to the conduct of a campaign of education among laymen, to interest them more largely in missions; second, to the devising of a comprehensive plan for the evangelization of the world in this generation; third, to endeavor to send a commission of fifty or more laymen to visit the mission fields and report their findings to the Church at home. The chairman of this committee, Samuel B. Capen of Boston, presented these proposals on behalf of the committee to the annual conference of foreign mission boards of the United States and Canada at Philadelphia, Jan. 9, 1907. The movement was heartily and unanimously endorsed by this conference, including all Protestant churches in North America. In the formal resolutions of the conference these paragraphs occur: " We recognize this movement as providential, having been born of prayer and of the Spirit. In its spontaneity and timeliness it gives evidence of the hand of God, and we are profoundly convinced that this is but another step in advance toward the completion of his great purpose in the redemption of mankind. . We recognize the imperative necessity for this new movement, in view of the tremendous demands of a world field white for the harvest, which requires that the churches of Christendom should lay plans and put forth effort adequate to meet the demands that are upon us."
The plan of the movement is not to send out missionaries nor to administer missionary funds, but
Movement, Laymen's Mozly
THE NEW SCHAFF-HERZOG
only to cooperate in the enlargement of the foreign missionary work carried on by the various churches through their own regular agencies.
In the summer of 1907, at the invitation of leaders of missionary work in Great Britain, a commission of six laymen from the United States and Canada visited London, Edinburgh, Liverpool, and other cities in England and Scotland, presenting the methods and plans of the Laymen's Missionary Movement. Committees were appointed both in England and Scotland to extend the work. The Scottish national committee employs a secretary to devote his time to the movement. In 1907-08, over sixty laymen visited various mission fields to investigate religious conditions, needs, and results. Since their return, many of them have been engaged largely in giving their testimony to the churches and have been successful in stimulating greatly increased interest in missionary work. During the winter of 1908-09 a national missionary campaign was conducted by the Laymen's Missionary Movement in Canada, conventions being held in a large number of the leading cities of the Dominion. On Mar. 31 to Apr. 4, 1909, there was held in Toronto a Canadian missionary congress, attended by over 4,000 commissioners, representing all Protestant churches. This congress adopted a notable national missionary policy, the first of its kind ever adopted by the representatives of all the churches of a nation. It has since been ratified by all the church courts of the various communions in Canada. The complete proceedings of the congress have been published in Canada's Missionary Congress (Toronto, 1909). A Canadian council has direct supervision of the work in Canada.
A similar national missionary campaign was conducted throughout the United States during the winter of 1909-10, including conventions at seventyfive of the leading cities, culminating in a national missionary congress at Chicago, May 3-6, 1910. Twelve of the denominations in the United States and Canada have organized their own denominational committees of the Laymen's Missionary Movement, to promote its spirit and methods more thoroughly in their own communions. About twenty secretaries are now employed by different committees to give their whole time to the supervision and extension of the movement. It is worthy of note that the offerings to foreign missions by the churches of the United States and Canada increased during the fiscal year 1907-08 by $602,000 over the contributions of the previous year. The gain in the fiscal year 1908-09 over the previous year was $1,256,000.
The Laymen's Missionary Movement has no membership and no organization, apart from a series of committees. There is a general committee of over 100 laymen, which meets semiannually, giving general direction to the movement. There is an executive committee of twenty-one members, which meets each month in New York City, giving closer supervision to the work. The chief executive officer is the general secretary, J. Campbell White, who was called to this office soon after the movement began and has continued in this position ever since. The offices are in the Metropolitan Building, 1 Mad-
ison Avenue, New York City. The chief features of a standard missionary church, as emphasized by the Laymen's Missionary Movement, are as follows:
(1) a missionary pastor;
(2) a missionary committee ;
(3) systematic missionary education, through regular meetings,
literature, and mission study;
(4) canvass of entire membership for subscrip-
tion;
(5) a weekly missionary offering;
(6) all plans, prayers, efforts, and offerings are
related to the world as a field. By these methods whole cities have more than doubled their entire previous missionary offerings and at least one whole denomination has experienced a similar result. It is the hope and purpose of the movement to enlist the men of all churches in the steady support of a missionary policy, adequate to the presentation of the Gospel of Christ to every creature. J. Campbell White.
MOXOM, PHILIP STAFFORD: Congregationalist; b. at Markham, Ontario, Aug. 10, 1848. After serving in the northern army throughoutthe Civil War, he was educated at Kalamazoo College, Mich. (1866-68), Shurtleff College, 111. ( 1868-70), the University of Rochester (A.B., 1879), and Rochester Theological Seminary (1878). He was ordained to the Baptist ministry in 1871 and from 1872 to 1875 was pastor of the Baptist church at Albion, Mich. He was then pastor at Mt. Morris, N. Y., and at the same time pursued his theological studies at Rochester, until 1878, after which he held successive pastorates at the First Baptist Church, Cleveland, O. (1879-85), and the First Baptist Church, Boston (1885-93), and since 1894 has been pastor of the South Congregational Church, Springfield, Mass. He was university preacher at Harvard in 1894-97 and Lowell lecturer in 1895. He has written The Aim of Life (Boston, 1894); From Jerusalem to Niccea: The Church in the First Three Centuries (1895); and The Religion of Hope (1896).
MOYER LECTURE: A lectureship founded by Lady Rebecca Moyer (widow of Sir Samuel Moyer; d. in London about 1722). The amount left was twenty pounds annually, chargeable against her house in Bedford Row, London; the sermons, eight in number, were to be delivered annually in St. Paul's, London, if permitted, on the first Thursday of each month from November to June, and were to defend the divinity of Christ and the doctrine of the Trinity. The lectureship terminated about 1774 by reason of expiration of the lease of the house. A list of the lectures is given in J. Darling, Cyclopaedia Bibliographica, cols. 2129-2130, London, 1854.
MOZARABIC LITURGY: An ancient Spanish liturgy, called also Gothic because it developed during the Gothic dominion in Spain. The name " Mozarabic," from a participial form of the Arabic verb ' Araba and signifying "arabized," came into use in the eighth century as a general designation for the Christians who remained in Spain after