Hi, now let's talk about Methodist Missions. And for this lecture, I'm specifically going to talk about Methodist Missions in Asia, because I believe that if we look at Methodist Missions in Asia, we will find markers that will give us a good idea, a rough idea, of what Methodist Missions look like. So let me just share my slide here quickly. And so, yeah, so this will be the lecture on Methodist Missions, but we will particularly look at Methodist Missions in Asia. And what I'm going to share with you is really based from one of our readings in this module.
It is based on this chapter that I wrote for a volume titled T. N. T. Clarke Companion to Methodism. And I wrote chapter nine. titled, Melodys Mission in Asia and the Pacific. And so this lecture is going to be based on this chapter.
So I would encourage you to read this chapter to have a much greater appreciation of what I'm going to share with you in this lecture. So this lecture is divided into two parts. So for this video, this will be the first part. I'm going to talk about maladies missions in Asia, particularly its origins. And then the second part will be dealing with the development of maladies missions in Asia.
So let's begin with the origins of maladies missions in Asia. And so first, when we're talking about maladies missions in Asia, we're really also, you know, we need to So Understand that this is connected to the rise of Methodist denominational identity. So when I'm talking about Methodists, what I mean is both the branches of Methodism, particularly in England and also in America. So for example, among British Methodists, This movement began when the Wesleyan Methodists began to see themselves as from being a national mission to being a church. You need to understand, by the way, the one who gives this thesis was Andrew Walsh, a well-known missiologist.
By the way, he's a Methodist. and he argued that originally Methodism in England, you know, it was a renewal movement within the Church of England. It was not a church. And so their mindset was they were a national mission, okay, because the nature of them being a renewal movement within the Anglican Church.
But then later on, by the way, this is, you know, the identity of Methodists during that time, in its beginning in England, they saw themselves as having this mission to spread scriptural holiness throughout the land. They had a very missional mindset. It's Methodists, at least majority of the Methodists at that time, they had this missional mindset in them. But then later on, after the death of Wesley, they began aspiring to become a church. Okay, after the death of Wesley, the Wesleyan connection became the Wesleyan Methodist Church.
And so part of their understanding was if we are to be a church, therefore we need to have a missions agency. Okay, and so as a result, by the way, because they're seeing other denominations, they have their own missions. For example, the Anglican Church, it has its own Church Missionary Society or CMS.
The evangelicals in England, they also have their own missionary society known as the London Missionary Society. And therefore, the Methodists thought, wait, why can't we have our own? So they formed the Wesleyan Missionary Society in 1813. or also known as WMS.
And then a year later, they began engaging in cross-cultural missions. Okay, in other words, when I say cross-cultural missions, now... They began sending missionaries to reach out to another culture other than their own.
Okay. And so they first sent their missionaries to Ceylon or this today known as Sri Lanka. And they established four missionary stations eventually.
Okay. And so. And so that's in a nutshell, that's British Methodism.
Then how about American Methodism? By the way, before we go there, let me just show you that in 1813, the British Methodist launched the Wesleyan Missionary Society at the Old Chapel in Leeds on October 6, 1813, by leading Methodists, including Jabez Bunting, known for being the autocratic leader of British Methodism. So Jabez Bunting was the president.
of the Wesleyan Methodist Church at this point. And he was the one who led the effort for the launching of the Wesleyan Missionary Society in Leeds in 1813. And then shortly after the Leeds meeting, Thomas Koch, the revered father of Methodist missions, by the way, take note. Coke is the revered father of Methodist missions because even when he was a bishop in the Methodist Episcopal Church in America, he was always away because he was engaged in missions work, particularly in the West Indies. Okay, so Thomas Coke, along with six British and Irish Methodists, sailed for Ceylon. in Sri Lanka in 1814, which was a gateway for Western trade in the region.
However, Coke died en route to the island, okay? And on June 29, 1814, the surviving missionaries, that is the five, how many were they? Six missionaries, surviving missionaries, landed in Ceylon.
And just as Coke had hoped, they helped make Ceylon a launching pad for metal diswarik in India. Okay. So because Ceylon is a neighboring country of India, so Ceylon becomes an entry point to the much bigger price that was India.
Okay. And in 1817, Irish metal diswarik James Lynch, one of those who originally sailed with Coke, which India, Bayanegapat. a coastal town on the southern tip of India near Ceylon.
It made sense that they would first enter India to the nearest coastal town, and that was Lengapatnam. And who led this effort? Irish Methodist James Lynch, who was one of those who originally sailed with Thomas Coke to Ceylon. And so as you can see, this is... What happened to the mission of the British Maritimes?
If you look at here in 1814, they landed in Ceylon. And in 1817, they landed in Nagapatnam in India. And then later on in 18...
51, wow, see the number appears apart, okay? They established a mission point in Hong Kong because your guess is as good as mine. Hong Kong was a, what, colony of the British. And so they established a mission point in Hong Kong. Then also, they also followed empire.
By the way, I'm going to talk more about that. the British Empire in Upper Burma in 1887. So that's why they have four mission points in total, particularly in Asia. And so how about the American Methodist?
You know what? The American Methodist is also the same story because this time, according to Russell Ritchie, American Methodist historian, one of the foremost... historian of American Methodism, Russell Ritchie, argued that Methodism in America began seeing itself less of a mission than a body having missions. In other words, even though the American Methodists have already become the Methodist Episcopal Church, they already became a church in 1784, they still functioned, for the most part, as societies, as a movement.
As they retained a lot of the character of what made them successful in England, like the societies, like the class, the bands, the circuits. You also have the quarterly meetings and so on and so forth, including the camp meetings and things that made them or activities that made them quite successful. And so they really saw themselves as a mission. Everyone saw themselves as a missionary. If you're a Methodist, most likely you're also mission-minded or missional-minded, just like the British Methodists in its early years.
However, later on, as they became successful, because in the mid-1800s, Methodism had become... The largest denomination in the United States, they became the American church, so to speak. From having chapels when they were starting, now they had what?
Cathedrals, large churches. They're now building churches on Main Street, so to speak. So they reach upward social mobility. And so... And so in their growth towards upward social mobility, their self-identity also changed from being less of a mission than a body having missions.
So that's why in 1819, they established the Missionary Society of the Methodist Episcopal Church. Okay, in 1819. And so basically, they established their own missions agency. By the way, just to give you a perspective on that, when we're talking about missions agency, right now, for example, in the United Methodist Church, we have a missions agency. What is that in the United Methodist Church? It's the global ministries, okay?
Or the global board. the General Board of Global Ministries, or GBGM, or simply called Global Ministries. And the predecessor organization of the GBGM, or Global Ministries, was the Missionary Society of the Methodist Episcopal Church.
By the way, how about the GMC? The GMC doesn't have a missions agency, but it has a very good partnership with TMS Global, that is the Mission Society Global. This Mission Society came out of GBGM. I think it was in the 80s. So they have a special partnership with TMS Global.
They don't have a missions agency. But with American Methodism, you know, in 1819, just six years after the British, Methodists have their own missions agency. They also followed suit.
And in terms of sending missionaries to Asia, they sent missionaries beginning in 1847 and established eight mission points or mission points in eight countries in Asia. So they had more than the British. Got it?
And so how did the MSMEC, the Missionary Society of the MEC? get established? Well, it was really inspired by the work of this man, John Stewart. No, that is not the John Stewart of the John Stewart show. That's a different John Stewart.
Okay, this guy was the first cross-cultural missionary in American Methodism because he was the first one to really reach out to the Native Americans. and did successful work among Native Americans. His name was John Stewart in Ohio because he began work with the Wyandotte Nation in the winter of 1816. And this happened in Sandusky, Ohio.
And so in his account, of how he was called to go on a mission to the Wyandottes, it's quite interesting. You know, it's marked by some form of a science and wonders kind of story, because there was a point that John Stewart was depressed and even attempted to kill his life or to end his life at one point. But later on, he turned to Christ.
He was converted. And then that's why here he writes, soon after I embraced religion. This was shortly after he was converted.
He said, I went out into the fields to pray. It seemed to me that I heard a voice, like the voice of a woman praising God. And then another as the voice of a man saying to me, you must declare my counsel faithfully.
These voices run through me powerfully. They seem to come from a northwest direction. I soon found myself standing on my feet and speaking as if I were addressing a congregation. So in other words, he was having some kind of a vision. And that's why I said signs and wonders.
He was having a vision. And this circumstance made a strong impression on my mind and seemed... An indication to me that the Lord had called me to warn sinners to flee from the wrath to come.
Look at the language, to flee from the wrath to come. Where did he get this? Well, he got this from the general rules of the Methodist society.
Because the requirement to become a member of the Methodist society was what? It's to flee from the wrath to come. Based on Matthew 3, verse 7, or Luke 3, verse 7. So he wanted to...
warn sinners to flee from the wrath to come. But I felt myself so poor and ignorant that I feared much to make any such attempt, though I was continually drawn to travel toward the source from whence the voice came. The impression followed me from day to day.
So basically, he followed the voice until he came across a Wahingdon Indian. And that led, one thing led to another. And he was able to preach among the Wahendots.
And he was received. His marriage was warmly received until he was able to establish a church, a congregation of Wahendots in the Sandusky area in Ohio. And so, by the way, I got to visit that place. Back in 2018, there was this wonderful ceremony whereby the United Methodist Church turned over the original building to the Wyandotte Nation because the Wyandotte Nation was driven out of Sandusky, Ohio and became part of the, what do you call that, those who left.
their places among the Native Americans and went to the reservations that were designated by the U.S. government at that time. So these wine dust were able to return as the land that belonged to them was given back to them. And so in 1819, primarily inspired and energized by Stuart's Wyandotte mission, because it was quite successful, American Methodists established the Missionary Society of the Methodist Episcopal Church, MSMEC, and adopting its constitution on April 5, 1819 at Forsyth Street, New York City. The MSMEC initially focused sending missionaries among Native Americans and among the burgeoning migrant populations westward. By the 1830s, the MSMEC began expanding its operation overseas to Liberia and Latin America due to Methodist migration in those areas.
So that's how the MSMEC, the Methodist Episcopal Church, first engaged in mission. First among Native Americans, and then... followed the African-American colonists to Liberia, and then other Americans who migrated to Latin America.
So it followed migration, so to speak. And by the way, what you see on the screen on the left side is a copy of a certificate of lifetime membership. in the Missionary Society of the MEC. This is how they raise funds for mission.
Basically, they raise funds through subscription. You subscribe by giving a penny, okay? A year, and you become a member of the Missionary Society.
And in the certificate shown on the left, this is a lifetime membership, and it costs how much? $20. See here?
The sum of $20 is hereby constituted a member during life. See that? So it is a life membership for the holder of the certificate named Reverend Thomas Samson. Okay, I'm not sure if I'm reading that correctly. But anyway, what's really interesting with the establishment of the MSMEC is, you know, it really captures what...
Russell Ritchie was saying, as I pointed out a while ago, see, the American Methodists began seeing themselves less as a mission than a body having missions. In other words, they began, by establishing the MSMEC, they, in effect, killed the missionary spirit that was inherent amongst them, okay? And therefore, they shifted to what?
to outsourcing mission work to the missionary, quote-unquote. Got it? So they began outsourcing the work of mission to missionaries. Got it? And now they can do that.
They don't have to go on mission themselves. They can just pay subscription or the membership dues to the MSMEC. Got it? So that's what happened here.
And how about its work in Asia? Well, the first work of the MSMEC, or the first missionaries that were sent by the MSMEC to Asia, did not happen until 1847. When on September 4, 1847, Judge Sandy Collins and Moses C. White, with his wife, Jane Isabel Altwater, landed in Puchao. or now Fuzhou in China. And Fuzhou became, particularly Fuzhou in China, became the Amity's pathway to East Asia.
Again, just like the British Methodists when they went to Ceylon, in Japna, Ceylon, that was a springboard for them to go to India. The same way with the American Methodists, they went to China. particularly Fuzhou, as a springboard for them to reach to other or get to other Asian countries.
So the American Methodists were more successful and more active in missions than the British Methodists. Again, this is just really a testament to the machinery of American Methodism. because they were largely more successful than the British Methodists. And so that's why they were able to send more missionaries. They were able to support mission work in eight countries.
So after China or Fuzhou, the Methodist Episcopal Church mission established a mission point in 1856 in calcutta uh and then in um what else in um what's the next one yeah in 1873 in yokohama japan see where's the springboard in fujao okay uh in china uh and then in 1879 in rangoon That is in Lower Burma, okay? Or Yangon today in Myanmar. Burma is now Myanmar. And then in...
Where else? In 1885 in Seoul, in Korea, they went to Seoul, again by way of Japan this time. And 1885 also in Singapore, which was part of Malaysia at that time.
And then in 1905, North Sumatra in Indonesia. And in 1899, the Philippines. Yay, Philippines.
Okay. So, yeah. So if you're going to put these two together, by the way, let me just show you this. In 1856, here's a picture of the Butler family.
William Butler and his wife, Clementina Rowe Butler, whom I'm going to get back to later. But she was one of the first, the founders of the Women's Foreign Missionary Society, which I'm going to get to later. And that...
Two of their children arrived in Calcutta, India, to establish this MEC work in the country. This picture was taken before they left. And they left two of their children in the U.S. If I'm not mistaken, they left, I'm not sure. I think probably the two boys, they're the ones that they left.
By the way, this is a picture they took. took that was taken before they left uh for india and as you can see william butler was having a bard a bad heard bad hair day okay um so uh look at this hair wow i don't know um what to say about that um but anyway uh so if we're gonna compare uh the mission the american medicine met this mission with the british madness mission see this how it looks like so the ad the Americans really outnumbered the British, okay, in the area of mission points in Asia. And so here's Clementina Rao Butler, because in 1819, she was part of these eight women that met, by the way, not 1869, pardon the wrong year here in 1869. She was Clementina Rao Butler.
This is the senior lady here. See here, the one seated almost center right. That's Clementina Rao Butler.
That's the same lady that's shown in the 1856 photo. Okay, this is her. Help found. the Women's Foreign Missionary Society, or the WFMS, at Tremont Street MEC in Boston. And three days later, they voted to send their first missionary, Isabella Tobarn, to India.
And a few months later, they approved Dr. Clara Swain. So by the way, take note. Look at the spelling of WFMS. The W is spelled Womans. That's correct spelling.
That's not women. It's Womans. Take note of that. And so that's the first, I guess, point regarding the origins of Methodist missions in Asia and Methodist missions in general.
It's the rise of Methodist denominational identity. But then another reason that also contributed to its origin was the consequence of empire. Because we need to understand whether we like it or not.
Missions rode on the coattails of empire. In other words, it depended. or it followed where the flag went.
For example, the British flag, wherever it established its trading posts or overseas missionaries followed. The same with the Americans. And so, for example, first, you see here, this was manifested.
first through the lifting of prohibitions to missionary activity by the British East India Company because this was quite huge, okay, because you need to understand. that the establishment of the Wesleyan Methodist Mission and the sending of its first missionaries to Ceylon in 1813 followed the lifting of prohibitions to missionary activity by the British East India Company, the entity granted exclusive charter by the British Crown to oversee trade in the East Indies. So you need to understand that this British East India Company That entity granted exclusive charter by the British Crown to do trade in the East Indies initially did not allow for missionaries to go to where they were, okay?
Because, you know, they were there for business. They don't want to disrupt. They want to do something that would harm business. So they prohibited missionaries from going in their areas where they're located, okay?
But in 1813, they lifted those restrictions. And so it's no accident that the year after, the Methodists sent missionaries to Ceylon and then to India. So British Methodists worked in India mainly capitalized on and benefited from strides made by these secular entities. of the British Empire.
Got it? And so by the time James Lynch, that Irish Methodist, arrived in South India in 1817 in Nagapatnam, the East India Company with its Indian conscripts or sepoys had already wrested control most parts of the country including Bangladesh and Pakistan from local princes and European rivals. So basically by that time, the British Empire had already wrested time the East India Company already had control most parts of the country or what's known as India during that time which included Bangladesh and Pakistan. So for a century it secured key trading ports in the country such as Madras now Chennai in Bombay now Mumbai and Calcutta now Kolkata. So basically the key here is trading ports.
Because it's all about business, all about the mula. It's all about the money. So they established trading ports. This is where the ships would dock for trade. Got it?
And so that's why it's no accident those missionaries also landed on those same ports. And you see this pattern not just in India, also in other countries, which we're gonna show later. Another would be the opening of treaty ports, particularly in China.
So American methodisms, first forays in Asia cannot be separated from the fact that they also benefited from the ever-expanding graphs of the British crown and an emerging American commercial empire. So the Americans depended on the expansion of the British crown. But then also the American...
American commercial empire because at that time the Americans were not into the business of obtaining control of countries or colonialism but rather they were much more engaged in what you would call colonial imperialism not colonial imperialism what they call that commercial imperialism. There you go. Okay. And so it benefited from those efforts from both the British and the American government. So its arrival in China, I mean, I'm talking about my last mission here.
Its arrival in China came just two years after the British East India Company initiated the first Opium War, resulting in the unequal treaties of Nanking. So there was this Opium War that took place in China and later on resulted, which put the Chinese to a disadvantage. And they had to agree to what's called unequal treaties with the West, particularly with the British.
So that's why there's a lot of resentment against the British or against the West in China, because they were forced into this treaty that they didn't want. that they didn't like, but they had no choice but to agree. which allowed for greater privilege, greater access, and advantage on the part of the British in regards to trade in China.
And so this forced China to open five treaty ports to Western trade and even to surrender Hong Kong to the British. The United States also forced the unequal treaty of Wangya in 1844. So the Americans also, they had their small project in Wangya, which resulted in the Treaty of Wangya, which allowed the building of American churches in that treaty ports. And so look at that. The Americans, they also had their own treaty, but then it also included the building of American churches. in those three reports.
But you could imagine the resentment on the part of the locals or the Chinese against the West and even resentment against efforts at missionary efforts from the West. And by the way, here's an engraving, a drawing of the port of Fuzhou. Okay? And so escalating anti-foreigner feeling made MEC work, the Episcopal Church work, during its early years in the country, in China, extremely difficult.
Yeah, because of the resentment. It was only 10 years later, in July 14, 1857, remember they first arrived in 1847, so it was only 10 years later that the MEC baptized its first convert, its first Chinese convert by the name of Ting Ang at the Yiong Tao Street Chapel in Fuqiao. It took the MEC three painstaking decades before it organized its first annual conference in China, the Fuqiao Annual Conference in 1877. Look at that.
It's really a testament to the to the difficulties experienced by the mission in China because of the resentment against the West. And so aside from the opening of treaty ports, particularly this time in Japan and Korea, we find the increasing receptivity to Western ways. As you can see, I'm using different examples here. In India, it's the British East India Company. In number two, it's China.
It's the opening of treaty ports. Now in Japan and Korea, it's the increasing receptivity to Western ways of the people there. And so, for example, in Japan, Robert S. Maclay, the emissary missionary to China.
who was MEC missionary to China for more than 20 years, arrived in Yokohama, Japan on June 12, 1873. And while serving in Japan, Maclay went to Korea in 1884 to survey the possibility of a Methodist mission there. He acquired the permission of the king to begin medical and educational mission, paving the way for the coming of MEC missionaries there. And where is this?
In Korea. See that? And what allowed for that opening in Korea? It's because of the increasing receptivity, particularly of the Korean king, to Western ways.
Because the king allowed the mission to begin medical and educational work in the country. So that's why that happened. So that's why 12 years later, the first missionaries came in the person of William B. Scranton.
The first regular missionaries sent to Korea came in the person of William B. Scranton and his mother, Mary F. Scranton, of the Women's Foreign Missionary Society. By the way, again, it's women's, not women's. and Henry G. Appenstaller.
They three arrived in Korea in 1885 on separate occasions to begin medical and education endeavors or what is known as indirect missionary work. By the way, let me just explain that. What is indirect missionary work?
Indirect missionary work is... you know coming to a country and you know establishing medical work and establishing what uh educational work the point is it's it's it's like uh medical work and educational work it's like um a flow okay that that can uh begin to uh to open up fallow ground. And I'm quoting there at least what was said by Robert Maclay. Educational work and medical mission work, they implement like plows that can break fallow ground or hardened soil.
Got it? And so that's indirect missionary work. And by the way, what is also worth noting with these missionaries that Henry Appenstaller, for example, he died in Korea and revered like a saint in Korea because he died at the Chimulpo River trying to save a boy.
He saved a boy, but then he died as a result. And so that's why Henry Appenstaller is still well-loved in Korea today. It's sometimes considered as a John Wesley of Korea. And yeah, he died in, when was this?
In 1902. See that? First, by the way, he's a missionary to Korea and founder of Paichai. This is a school, okay, in Seoul.
By the way, I was in Paichai last February. We visited Korea. And he drowned near Mokpo trying to save. a Korean girl.
See that? And then, yeah, so that's what happened in Korea. Because of the receptivity of the king to medical mission and mission and educational work, they were, they quickly were able to get converts, okay, I think in just a year's time.
because of that. They move on from medical work, educational work, to preaching the gospel. And then number four, this time this applies to the Philippines, the establishment of Roman Catholicism.
That means, because in the Philippines it's quite different compared to the other Christian, compared to the other countries in Asia, because the Philippines was the only Christian nation, okay? Because it's been colonized by Spain. But again, because it was colonized by Spain, they only had one religion, at least in the North and Central Philippines, because in the South, there's the Muslims.
But at least in the North and Central, South-Central, and then a little farther South. Roman Catholicism had a hegemony in most parts of the country. And so it was the official religion of the state, and no other religions were allowed, or even Protestant missions were allowed to come to the Philippines.
But because of the coming of the Americans in 1898, the Americans invaded Manila. and wrested control of the country from Spain. Okay. And then the American soldiers came. This was in August 1898. You know, they took over the country, basically, and bought the country through the Treaty of Paris.
Okay. In August of 1898. And a few months later, September. October, November, December, January, February, March, or six months later, the first official missionary of the MEC arrived in the Philippines. Actually, not official missionary, but official representative, okay, sent to the Philippines in the person of Bishop James M. Tobarn. Bishop James Tobarn was the brother of...
of Isabella Tobarn, one of the first two missionaries of the WFMS who was sent to India. And Chef Tobarn was also from India, was a missionary in India, but originally from St. Clairsville, Ohio. And yeah, so he was a missionary to India and arrived in Manila in the Philippines on February 28, 1899, just five months, almost six months after American troops had occupied the city.
He was hoping to establish MEC work among American soldiers and expatriates in Manila. So basically, he was trying to follow the pattern that they did in... in India, ministered to the soldiers, particularly the British soldiers.
And now he goes to the Philippines with the hope of establishing work among American soldiers, now stationed in Manila, with the hope that that would be a good beginning to eventually that would expand to the Filipinos later on. However, when Tobin returned, And exactly a year later, more than 600 Filipinos had already become Methodists. And this happened even before the first regular MEC and WFMS missionaries arrived in the country. Look at that.
What happened there? Well, let's read his account from his diary or journal of March 5, 1899. Just a week after he arrived, he conducts a worship service in Manila. Among the soldiers, he said, At 9.20 a.m.
I went to the theater, this happened in a theater in Manila, and found a dozen soldiers at the door and a few others. We went in and somewhat slowly over 70 persons came in and took seats in the main floor, while from 30 to 50 Filipinos stood without the railing. Things moved slowly at first, but when I began to preach, the spirit wonderfully helped.
Seldom in my life have I felt preaching to be such a luxury. We had a collection and got $82, of which $50 were given by one man. Most of the audience were Protestants. See that? So what was he saying here?
That even though he came there to do the service among the American soldiers and American expatriates who were already there in Manila, like the guy who gave you 50 bucks, okay? There were 50 Filipinos already there. who were eager to take part in this, probably one of the first Protestant service that took place in the country. And who were these filthy Filipinos? Well, these were Filipinos who were already considered Protestants to begin with.
They were closeted Protestants during the time of the Spanish. But when the Americans came, they were now at liberty to not go to the Catholic Church, essentially, and be part of the Protestant Church, so to speak. And so there were already Protestants in the Philippines. And then in 1900, Bishop Tobarn ordained Nicholas Zamora as deacon on March 10, 1900. Zamora was the first Filipino to be ordained in the Protestant ministry. Imagine this happened just a year later.
Going back to China, you'll see that it took them 10 years to have their first convert. In the Philippines, it only took them one year to have their first ordained Filipino, got it? In the Methodist ministry. And this is quite an interesting story because Nicholas Zamora was studying for the priesthood, so he had some theological training.
And he became, he was the son of one of the first Filipino founders. And out of... of the first Filipino worship service that came out of that first service held by Tobarn among the soldiers. Because this birthed not only an American congregation, and out of this also was birthed a Filipino congregation. And Nicolas Zamora and his father were among the first members of that Filipino congregation.
But one time, this was in August of 1899, the translator or the interpreter was not there, did not show up for the service because the service was in English among, because the preacher was a chaplain, so he was preaching in English and so he had to hire an interpreter and the Filipinos came. But on that Sunday, the interpreter did not show up and what happened was Nicholas'father volunteered him to preach, and he did. He stood up, and he turned out to be a natural. And from then on, he became the first Filipino Methodist preacher. And a year later...
When Tobarn returned to Manila, he hurriedly had Nicholas Zamora ordained as deacon. Okay? Why? Because he didn't want the Presbyterians to get Nicholas because the Presbyterians were also there.
And Nicholas'family were also attending the Presbyterians. It was quite complicated. But anyway, he became the first Filipino to be ordained in the... Methodist ministry. That ends this first part of the lecture, the origins of Methodist missions in Asia.
See you in the next lecture. Thank you.