secretarial and sectarian palates.
Yet, if true in history, Greek, Roman, Japanese, it is also true in the
missionary wars, that "the race that shortens its weapons lengthens its
boundaries."[6]

Apart from the wit or the measure of truth in this sentence quoted, it
is a matter of truth in the generalizations of fact that the figure of
the "sword of the spirit, which is the word of God," used by Paul, and
also the figure of the "word of God, living and active, sharper than any
two-edged sword, and piercing even to the dividing of the soul and
spirit, of both joints and marrow, and quick to discern the thoughts and
intents of the heart," of the writer to the Hebrews, had for their
original in iron the victorious _gladium_ of the Roman legionary--a
weapon both short and sharp. We may learn from this substance of fact
behind the shadow of the figure a lesson for our instant application.
The disciplined Romans scorned the long blades of the barbarians, whose
valor so often impetuous was also impotent against discipline. The
Romans measured their blades by inches, not by feet. For ages the
Japanese sword has been famed for its temper more than its weight.[7]
The Christian entering upon his Master's campaigns with as little
impediments of sectarian dogma as possible, should select a weapon that
is short, sure and divinely tempered.

To know exactly the defects of the religion we seek to abolish, modify,
supplement, supplant or fulfil, means wise economy of force. To get at
the secrets of its hold upon the people we hope to convert leads to a
right use of power. In a word, knowledge of the opposing religion, and
especially of alien language, literature and ways of feeling and
thinking, lengthens missionary life. A man who does not know the moulds
of thought of his hearers is like a swordsman trying to fight at long
range but only beating the air. Armed with knowledge and sympathy, the
missionary smites with effect at close quarters. He knows the vital
spots.

Let me fortify my own convictions and conclude this preliminary part of
my lectures by quoting again, not from academic authorities, but from
active missionaries who are or have been at the front and in the
field.[8]

The Rev. Samuel Beal, author of "Buddhism in China," said (p. 19) that
"it was plain to him that no real work could be done among the people
[of China and Japan] by missionaries until the system of their belief
was understood."

The Rev. James MacDona