| << Chapter < Page | Chapter >> Page > |
Lottie Moon was a Southern Baptist missionary who spent more than forty years living and working in China. She began in 1873 when she joined her sister in China as a missionary, teaching in a school for Chinese women. Her true passion, however, was to evangelize and minister, and she undertook a campaign to urge the Southern Baptist missionaries to allow women to work beyond the classroom. Her letter campaign back to the head of the Mission Board provided a vivid picture of life in China and exhorted the Southern Baptist women to give more generously of their money and their time. Her letters appeared frequently in religious publications, and it was her suggestion—that the week before Christmas be established as a time to donate to foreign missions—that led to the annual Christmas giving tradition. Lottie’s rhetoric caught on, and still today, the annual Christmas offering is done in her name.
We had the best possible voyage over the water—good weather, no headwinds, scarcely any rolling or pitching—in short, all that reasonable people could ask. . . . I spent a week here last fall and of course feel very natural to be here again. I do so love the East and eastern life! Japan fascinated my heart and fancy four years ago, but now I honestly believe I love China the best, and actually, which is stranger still, like the Chinese best.
—Charlotte “Lottie” Moon, 1877
Lottie remained in China through famines, the Boxer Rebellion , and other hardships. She fought against foot binding, a cultural tradition where girls’ feet were tightly bound to keep them from growing, and shared her personal food and money when those around her were suffering. But her primary goal was to evangelize her Christian beliefs to the people in China. She won the right to minister and personally converted hundreds of Chinese to Christianity. Lottie’s combination of moral certainty and selfless service was emblematic of the missionary zeal of the early American empire.
The initial work of businesses, missionaries, and reformers set the stage by the early 1890s for advocates of an expanded foreign policy and a vision of an American empire. Following decades of an official stance of isolationism combined with relatively weak presidents who lacked the popular mandate or congressional support to undertake substantial overseas commitments, a new cadre of American leaders—many of whom were too young to fully comprehend the damage inflicted by the Civil War—assumed leadership roles. Eager to be tested in international conflict, these new leaders hoped to prove America’s might on a global stage. The Assistant Secretary of the Navy, Theodore Roosevelt, was one of these leaders who sought to expand American influence globally, and he advocated for the expansion of the U.S. Navy, which at the turn of the century was the only weapons system suitable for securing overseas expansion.
Turner ( [link] ) and naval strategist Alfred Thayer Mahan were instrumental in the country’s move toward foreign expansion, and writer Brooks Adams further dramatized the consequences of the nation’s loss of its frontier in his The Law of Civilization and Decay in 1895. As mentioned in the chapter opening, Turner announced his Frontier Thesis —that American democracy was largely formed by the American frontier—at the Chicago World’s Colombian Exposition. He noted that “for nearly three centuries the dominant fact in American life has been expansion.” He continued: “American energy will continually demand a wider field for its exercise.”
Notification Switch
Would you like to follow the 'U.s. history' conversation and receive update notifications?
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|