II
It may safely be asserted that, wherever “the commercial” is combined with “the imaginative” in any shape or sort, the latter is exploited by the former. There is a brand of “Christian Imperialist” much commended in certain quarters, the “industrial missionary,” who is designed to float Christianity upon an ocean of profitable business, inculcating theological dogmas in the intervals of teaching the material arts and crafts.” To the sceptical Chinese the interest manifested by a missionary in business affairs would go far towards dispelling the suspicions which now attach to the presence in their midst of men whose motives they are unable to appreciate, and therefore condemn as unholy.” “Immense services might be rendered to our commercial interests if only the members of the various missions in China would co-operate with our Consuls in the exploitation of the country, and the introduction of commercial as well as of purely theological ideas to the Chinese intelligence.” [59] This revelation of the mercantile uses of Christianity by a British Consul leaves little to be desired in point of frankness. Its full significance is, however, only perceived when it is reinforced by the naïve confession of Lord Hugh Cecil. [60] “A great many people were most anxious to go with their whole hearts into what might be called the imperial movement of the day, but had, as it were, a certain uneasiness of conscience whether, after all, this movement was quite as unpolluted by earthly considerations as they would desire it to be. He thought that by making prominent to our own minds the importance of missionary work we should to some extent sanctify the spirit of Imperialism.”
We are well aware that most British missionaries are quite untainted with admixture of political and commercial motives, and that they set about their work in a single spirit of self-sacrifice, eager to save the souls of the