{"1": {"fulltext": "Hi\\nin\\nv t BbsA KRfl\\nH\\nMR\\nHI\\nH HH\\nRflnS\\nHi\\nHi\\n\u00e2\u0096\u00a0\u00e2\u0096\u00a0\u00e2\u0096\u00a0\u00e2\u0096\u00a0\u00e2\u0096\u00a0HHi\\nmBHBi H|\\nm", "height": "3655", "width": "2290", "jp2-path": "chinachristianit01mich_0001.jp2"}, "2": {"fulltext": "f yj^ c\u00c2\u00ab -s^t 5\\nfev*\\ne v*\\n*0\\n*\u00c2\u00b0v\\nV v\\n11\\n9 1^L-\\nvv\\nA O.\\nV*^V V T V\\n\u00c2\u00b0*c\\n/...So\u00e2\u0084\u00a2 --V\\n9 jP ^i\\nW /Mfc.\\na. v *^r\u00c2\u00b0 y\\nC^^V t v^ V *s^y\\\\S", "height": "3485", "width": "2156", "jp2-path": "chinachristianit01mich_0002.jp2"}, "3": {"fulltext": "^0*\\nv\\n^\u00c2\u00b0v\\n5^\\nv^\\nu\\no V\\n^o ^\\\\.i^.V c\u00c2\u00b0*.-J^:^\\n.\u00c2\u00bbi^L\\nV \u00c2\u00ab9\\nT c*\\nS\\nU\\nO", "height": "3485", "width": "2156", "jp2-path": "chinachristianit01mich_0003.jp2"}, "4": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0004.jp2"}, "5": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0005.jp2"}, "6": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0006.jp2"}, "7": {"fulltext": "CHINA AND CHRISTIANITY.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0007.jp2"}, "8": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0008.jp2"}, "9": {"fulltext": "CHINA AND CHRISTIANITY\\nBY\\nALEXANDER MICHIE\\nAUTHOR OF MISSIONARIES IN CHINA\\nBOSTON\\nKNIGHT AND MILLET\\n1900", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0009.jp2"}, "10": {"fulltext": "Copyright, igoo,\\nBy Knight and Millet\\n\\\\0O\\n49222\\nh-ibi tu y of Gon j i* 9t\\n*Vu, C0Pl\u00c2\u00a3\u00c2\u00a3 KEcfc *\u00c2\u00a30\\nSEP 19 1900\\nCopyright wtry\\nSECOND COPY.\\nD^tvt,\u00c2\u00ab*ri to\\nOKDH D VISION,\\nOCT 13 1900\\nF. H. Gilson Company\\nPrinters and Bookbinders\\nBoston, U.S.A.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0010.jp2"}, "11": {"fulltext": "Introduction.\\nA few words of introduction to this volume\\nmay not be out of place, as the author and\\nhis writings are little known to American\\nreaders. Mr. Alexander Michie has been\\nfor nearly twenty years the correspondent of\\nthe London Times, resident in Peking. During\\nthat period he has enjoyed such advantages\\nas come to the representative of so influential\\na journal. He has been brought into contact\\nwith not only the highest of Chinese official-\\ndom, but with the representatives of foreign\\npowers, many of whom have been prominent\\nfigures in the game of Diplomacy so actively\\nplayed in the far East.\\nA careful observer, and a close student of\\nall questions bearing upon the Chinese problem,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0011.jp2"}, "12": {"fulltext": "vi Introduction,\\nhe knows whereof he writes, and in this\\nvolume has discussed with rare calmness and\\nsobriety the many perplexing questions which\\nhave culminated in the present deplorable\\noutbreak in China.\\nThis volume was published a few years\\nsince in Tien Tsin, reaching only a small\\ncircle of readers among the English speaking\\npeople of the East. Its merits entitle it to\\na wider reading, and there can be no more\\nopportune occasion than the present to offer\\nit to American readers, as a helpful aid to\\nthe formation of an enlightened public opinion\\non one of the burning questions of the hour.\\nThe Publishers.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0012.jp2"}, "13": {"fulltext": "PREFACE.\\nA publication which meets but qualified\\napproval from esteemed friends may be thought\\nto stand in need of an Apology.\\nThere seems to be some fear that the ten-\\ndency of the following essay is to widen\\nrather than to heal the breach by fostering\\nChinese prejudice against Christianity on the\\none hand and displeasing an influential section\\nof the foreign public on the other. Beneath\\nthis apprehension may possibly be a latent feel-\\ni ing that as regards the institutions of Christen-\\ndom in the East, the rule for speakers and\\nwriters should be nil nisi bonum. But such im-\\nplied immunity, if ever claimed in words,\\nwould not be conceded by one section of the\\nChristian Church to another.\\nFully recognizing that there is a time as well\\nas a place to speak and to be silent, the writer", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0013.jp2"}, "14": {"fulltext": "viii Preface.\\nconsiders that the present is no time for reti-\\ncence respecting matters which keep the rela-\\ntions between Chinese and foreigners in a state\\nof dangerous tension, but that on the contrary\\nit is just the time for plain speaking on these\\nburning questions. We Western nations stand\\nin a position of peculiar moral responsibility\\ntowards China. She has not sought us, but\\nwe her. She does not press her religion or\\nher polity on us, but we press ours on her.\\nIn such a relationship the onus of justification\\nnecessarily rests on the stronger who imposes\\nhis will on the weaker and where, as in the\\npresent case, no competent neutral arbiter ex-\\nists it becomes the duty of the aggressor him-\\nself, if he desires to be just, to assume, as far\\nas may be, the functions of such ideal referee,\\nand to give a patient consideration to all the\\npleas, substantial or flimsy, advanced by, or on\\nbehalf of, the weaker side.\\nThis obligation, which has been understood\\nand loyally discharged in regard to such tangi-\\nble matters as trade, carries tenfold weight\\nwhere moral relations are concerned; and those\\nwho resolve to support religion, among an alien", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0014.jp2"}, "15": {"fulltext": "Preface* ix\\npeople, by force, owe it to themselves to con-\\nsider well both what they do, and how they do\\nit. Errors in common affairs seldom sink so\\ndeep or spread so wide as to be irremediable,\\nbut mistakes in propagating and establishing\\nreligion may quickly pass beyond remedy, and\\nbear consequences beyond calculation. For\\nits transcendency involves misconception and\\nmisdirection its purity gives the measure of\\nits susceptibility to contamination while its\\nhold of the inner feelings of humanity diffuses\\nand renders indelible whatever taint it may\\ncontract from its surroundings. Hence the\\ntenacity of opinions and observances, even of\\na trivial character, which have once become in-\\ncorporated with any religious cult. Hence\\nalso the difficulty of religious reform as com-\\npared with other kinds.\\nObviously then an essence of such subtlety\\ndemands the finest tact on the part of those\\nwho have the handling of it, in whatever capa-\\ncity. And though it is not possible, for want\\nof a competent and acknowledged authority, to\\nprotect the Christianity as we guard the purity\\nof the vaccine lymph which is imported into", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0015.jp2"}, "16": {"fulltext": "x Preface,\\nthe country, it ought not to be too much to\\nexpect that the grosser elements of untruth,\\ninjustice and vulgar strife should be, as far as\\npossible, eliminated alike from friendly and un-\\nfriendly association with the introduction into\\nChina of what is justly claimed to be the crown\\nand consummation of the world s religions.\\nTo those, if there be any such, who think\\nthe cause of religion may be served by hiding\\nany part of the record it would be difficult to\\ngive an answer which is not already patent in\\nthe exceeding frankness of both the Hebrew\\nand the Christian Scriptures. The fear of tell-\\ning the Chinese too much would be in any case\\nan idle fear, seeing the books of history and of\\nobservation lie wide open. Who, for example,\\nshall prevent them from discussing the episode\\nof Uganda The recent dictum of an African\\nmissionary that influence which is gained at\\nthe price of keeping unpleasant truths in the\\nbackground is not worth having has a wide\\napplication. No lasting understanding is likely\\nto be attained between China and the Western\\nworld without unreserved communications\\ntouching matters of fact, and the dropping of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0016.jp2"}, "17": {"fulltext": "Preface* xi\\nall hypocritical pretences on both sides, y No\\napology therefore ought to be necessary for\\neven a perfunctory effort to expose misunder-\\nstanding, though it is at the same time devoutly\\nto be wished that some competent hand, say, a\\nmissionary of light and leading, with experi-\\nmental knowledge for his guide, may take up\\nand develop the subject in a manner worthy of\\nthe great interests involved.\\nThe issue at stake, in the conception of the\\nwriter, is nothing less than the mode in which\\nChristianity shall be introduced to the largest\\npopulation in the world whether it shall en-\\nter in the gentleness of its true nature, like\\nshowers on thirsty soil or with storm and\\ncataclysm, leaving legacies of hate to future\\ngenerations. Or rather such would have been\\nthe issue had matters not already gone beyond\\nthe bounds of so simple a formula. The ques-\\ntion is now practically reduced to this,\\nwhether the advance of Christianity shall\\napproximate more to the one or the other of\\nthese alternative modes. Even in this atten-\\nuated form the subject is of serious import;\\nfor considering the flatness of the Chinese life", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0017.jp2"}, "18": {"fulltext": "xii Preface*\\nand the general poverty of its ideals the regen-\\nerating force of Christianity seems to be the\\nthing of which China stands most desperately*\\nin need. There is now in the world/ says\\nMr. Lilly in a recent work, what we may\\ncall the Christian temper, with all its charities\\nand courtesies, a temper of self-devotion to\\nsome worthy cause, of self-effacement for some\\nhigh end, of fortitude and forgiveness, of\\npurity and pitifulness, of generosity and gentle-\\nness. If to bring the Chinese within the in-\\nfluence of such a temper be an object\\nworthy of all sacrifice, it behoves those con-\\ncerned to see to it that the very considerable\\nsacrifices in money and in precious lives, in\\npolitical principle and in international comity\\nwhich are now being made be not operating\\nas hindrances to the desired process.\\nNeedless to say it is beside the author s\\npurpose to discuss Christianity in any way\\nwhatsoever. Only the vehicles and wrappage\\nof it are touched on, and these no further than\\nseemed necessary to clear the ground for the\\npolitical survey. The theme is not China\\nnor Christianity, still less the two combined,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0018.jp2"}, "19": {"fulltext": "Preface* xiii\\nbut only the thin ragged line of actual or\\npotential contact between them, external to\\nboth. So much, and no more of the colliding\\nsurfaces is glanced at as was requisite for a\\nsuperficial diagnosis of the collision. It will\\nbe for the courteous reader, who may deem it\\nworth while, to judge whether the prescribed\\nlimit has been overstepped.\\nThe motive of the essay is to draw atten-\\ntion to the breach of continuity between the\\nminds of the several high contracting parties\\nunder whose combined authority the propa-\\ngation of Christianity is carried on in China,\\nand to suggest the want of a more harmonious\\nadjustment between the parts of a complex\\npolitico-religious machine made up of hetero-\\ngeneous elements. The present is a natural\\nsequel to the tract on Missionaries in China\\npublished last year. In that essay the promi-\\nnence was given to the methods of the propa-\\nganda in this the broader considerations\\nwhich affect the policy of governments and\\nadministrative bodies are more particularly\\ndwelt upon. The subjects overlap to a cer-\\ntain extent^ but repetitions have been as much", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0019.jp2"}, "20": {"fulltext": "xiv Preface*\\nas possible avoided. The notes, somewhat\\npromiscuously thrown in while the sheets were\\nin the press, have been culled, with scarcely an\\nexception, from casual readings after the text\\nwas written and they thus possess, for the\\nauthor at least, a certain corroborative and\\ncorrective value.\\nNo one can be more sensible than the\\nauthor of the lame and the almost negative\\nconclusion to which his meandering excursion\\nhas inevitably led. The fiction of looking\\nthrough the glasses of a fin-de-sthle Chinese\\npolitician is clumsy and halting, and perhaps\\nthis attempt to see ourselves as others see\\nus attains no nearer to a true presentment of\\nthe reality than those school-room diagrams\\nwhich profess to show how the Earth looks as\\nviewed from the Moon. But it possesses this\\nadvantage over them that it can be tested and\\nits blemishes exposed.\\nA. M.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0020.jp2"}, "21": {"fulltext": "CONTENTS.\\nCHAP. PAGE\\nI. State Problems and the Chinese way of\\nSOLVING THEM I\\nII. Foreign Relations 8\\nIII. Foreign Religion 14\\nIV. Exoteric Christianity 25\\nV. Christianity in China 54\\nVI. The Sources of Chinese Opposition 70\\nVII. The Taiping Rebellion 93\\nVIII. Anti-Christian Literature 101\\nIX. Christianity in Japan 108\\nX. Practical Considerations 112\\nXI. Relation of Christianity to People,\\nLiterati, and Imperial Government 138\\nXII. Administrative Machinery 152\\nXIII. Mutual Obligations 163\\nAPPENDICES.\\nAPPENDIX\\n1 183\\nII I9O\\nIII 226\\nXV", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0021.jp2"}, "22": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0022.jp2"}, "23": {"fulltext": "China and Christianity.\\n%pr* Qfi**\\nSTATE PROBLEMS AND THE CHINESE WAY OF\\nSOLVING THEM.\\nIn common with all other states China has\\nto grapple with the two problems of internal\\npolity and external relations but she treats\\nthem with a patience and a passiveness pecu-\\nliarly her own, which has constantly to be\\nborne in mind in estimating the motives of her\\naction in any given circumstances. Foreign\\nprecedents have little or no weight with China,\\nand hers are for the most part as far removed\\nfrom European conventional ways as the East\\nis distant from the West. It is, however, the\\nmisfortune of the Chinese Government and\\npeople to be weighed in a balance which they\\nhave never accepted and to have their short-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0023.jp2"}, "24": {"fulltext": "2 China and Christianity.\\ncomings, so ascertained, made the basis of re-\\nclamations of varying degrees of gravity.\\nNaturally, therefore, the bill of grievances from\\ntime to time presented by foreign nations fails\\nto reach the conscience of China, just as the\\nunwearied criticisms from without on her ne-\\nglect of good government fall absolutely dead.\\nThe want of the receptive faculty renders the\\nresult of all such representations as blank as\\na photograph on an unprepared plate.\\nIn the case of her external relations, how-\\never, force may be and has been used to supply\\nthe lack of reasoned conviction, and a me-\\nchanical compliance with Western practices,\\nwithin narrow limits, thereby more or less es-\\ntablished. But so far as it is against nature,\\nso far is such conformity liable to break down\\nunless the machinery which produced it is kept\\nin constant motion.\\nIn their academical discussions foreigners\\nusually take the fullest cognizance of this state\\nof things, and those of them who do not come\\ninto direct contact with the Chinese are per-\\nhaps disposed to make even undue allowance\\nfor the hardships of their position. Those, on", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0024.jp2"}, "25": {"fulltext": "State Problems* 3\\nthe other hand, who are placed at the points\\nof international collision are in the habit of\\ninsisting on the Chinese people and govern-\\nment being measured absolutely by Western\\nstandards as the only condition under which\\nworking relations can be maintained. Indeed,\\nthe pioneers of commerce and Christianity,\\nstrung up to a high pitch of zeal for the sue-\\ncess of their respective schemes, require the\\nChinese to submit, in strict accordance with\\ntreaty of course, to demands which could not\\neven be named to any other sovereign State.\\nAnd they seem to expect not only immediate\\ncompliance, but cheerful and hearty compliance.\\nDr. Griffith John, for example, in his able\\nstatements of the missionary case, makes a\\nspecial grievance of the want of alacrity which\\nthe Chinese show in obeying the behests of\\nforeign powers. Though knowing full well\\nthat he and his cause are only maintained in\\nChina by external force overruling the settled\\npolicy of the Government, based on the inter-\\nests of the lettered class and the convictions\\nof the people, he nevertheless, in his commu-\\nnications to the papers in China and England,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0025.jp2"}, "26": {"fulltext": "4 China and Christianity*\\nmakes it a serious part of his accusation of the\\nChinese Government that the foreign Ministers\\nhad to complain of the great difficulty with\\nwhich they obtained the promulgation of the\\nImperial Edict condemning the populace for\\ntheir attacks on missionaries in 1891. Let the\\ncase be imagined of an alien propaganda in\\nKazan or Kieff being set upon by a posse of\\npopes and ruffians, and then reflect on the kind\\nof cc difficulty a German or English Minister\\nwould experience in obtaining the publication\\nof an Ukase condemning wholesale the assail-\\nants and lauding the strangers as immaculate\\nThough China must be held to her engage-\\nments, there always will be a difference be-\\ntween the manner of fulfilment of a voluntary\\nobligation and of compliance with one imposed\\nby force, especially if it runs counter to na-\\ntional feeling and there is wisdom in frankly\\nrecognizing what cannot in any case be disputed\\nor altered. 1\\n1 The despatches of the British Minister published in the\\nRiots Blue Book, 1892, and the press criticisms thereon, are\\npitched in the same tone of astonishment at the reluctance and\\ninsincerity of the Chinese as if these were quite new discov-\\neries", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0026.jp2"}, "27": {"fulltext": "State Problems. 5\\nPerhaps, however, all these pioneers are\\nright, for life to each one of them is too short\\nto wait for the Chinese mind to be educated\\nup to the point of willing assent to their vari-\\nous aggressive pretensions and too short for\\nthem even to attempt to comprehend the\\nChinese way of looking at things. Hence,\\nwith them, force, in its most direct form,\\nis the only cc remedy within reach. While,\\nhowever, admitting that such may be the only\\nsafe and practical ground which the advanced\\nguards of foreigners can wisely take up, in the\\nactual circumstances, there is behind and around\\nthem, though aloof from the heat and dust of\\nthe struggle, a whole atmosphere of opinion\\nof varying density in which ideas are generated\\nas clouds are formed in the clefts of the moun-\\ntains, and where influences slowly gather which\\neventually shape the ends of the toilers in the\\nvalleys, rough hew them how they may. Such\\nphenomena, merely to take two current in-\\nstances, as the anti-opium and the Indian\\nfactory labour agitations which are fermenting\\nin England, and seemingly gaining force, with-\\nout reference to the interests or opinions of the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0027.jp2"}, "28": {"fulltext": "6 China and Christianity*\\nparties directly concerned, may serve to re-\\nmind all classes of men who are too much\\nabsorbed in their own calling to give full\\nconsideration to aught but the exigencies of\\nthe day, that, independently of them, there\\nmay be latent forces eventually capable of\\nover-ruling them in unforeseen ways, for good\\nor evil.\\nThe principle on which the Government of\\nChina regulates its national affairs, internal and\\nexternal, is, as has been hinted, that of mas-\\nterly inactivity. Chinese statesmen and place-\\nhunters do not find congenial occupation in\\nremodelling the constitution, as is the case in\\nsome other countries, but rather acquiesce in the\\ndistempers of the body politic like an easy-going\\nman who never seeks the aid of a physician.\\nEverything is left to nature, and when matters\\ngo wrong they are usually allowed to right\\nthemselves as best they may. Hence the\\nChinese for people and Government are the\\nsame are seen to suffer abuses of every kind\\nto consume their substance with the same fatal-\\nistic apathy with which they meet natural\\ncalamities. They recoil from political experi-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0028.jp2"}, "29": {"fulltext": "State Problems- 7\\nmentation, and oppose to all innovations an\\nimmense silent resistance, especially in cases\\nwhere they cannot form a distinct concep-\\ntion of the real scope or tendency of the\\nchange.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0029.jp2"}, "30": {"fulltext": "8 China and Christianity*\\nII.\\nFOREIGN RELATIONS.\\nIt is the same patient imperturbable spirit\\nwhich directs the foreign policy of China. She\\nmakes no plunges, but advances, when forced,\\nby tentative and reluctant steps, with the skid\\non every wheel. Her constitution, the out-\\ncome of the empiricism of many ages, and her\\nnatural temperament, of which it is the em-\\nbodied expression, combine in a harmony of\\nslow movements, and excessive deliberation.\\nSo consistently, indeed, does this characteristic\\ndominate governmental action that the dilatory\\nprecautions which are taken to meet impending\\nchanges not only fail to overtake the object,\\nbut through their untimeliness, actually create\\nnew and gratuitous dangers.\\nIt is only on some such theory as this that\\nthe confused and irritating position of her\\nforeign relations seems explicable. N The West-\\nern nations did not give China the time neces-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0030.jp2"}, "31": {"fulltext": "Foreign Relations* 9\\nsary for her to think, but rushed her into\\naction for which she was unprepared, which\\nshe did not understand, and for which she has\\nto suffer whatever may be the consequences of\\nthe blind bargain she was compelled to make.\\nHad the Government of China been fully\\nacquainted with the character of the Western\\nnations it would perhaps have run all risks to\\nexclude them from the territory, absolutely and\\nforever. Not even the modicum of a strangled\\ncommerce such as that carried on at Macao and\\nCanton, nor the Russian prisoners entertained,\\nwith their priests and teachers, for 200 years in\\nPeking, nor the coquetting with the Catholic\\nmissionaries during the sixteenth and seven-\\nteenth, and even the later centuries, would\\nhave been permitted. Only by complete seclu-\\nsion could China hope to remain what she had\\nbeen, or even to secure her stability as a united\\nand homogeneous nation. But having small\\nconception of either the power or the spirit of\\nthe Christian nations, and like statesmen all\\nover the world, dealing from hand to mouth\\nwith the circumstances of the day, the rulers\\nof China admitted the foreigner in the North", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0031.jp2"}, "32": {"fulltext": "io China and Christianity*\\nand the South, in his threefold character\\npolitical, commercial, and religious.\\nThere are intuitions which precede knowl-\\nedge and as the instincts of certain animals\\nenable them, even without experience, to rec-\\nognize the hereditary enemies of their race, so\\nthe advent of foreigners seems to have inspired\\nthe Chinese with a certain indefinable fear,\\nbegotten perhaps of their traditional experience\\nin dealing with their territorial neighbours.\\nBut the strangers were so insignificant and so\\ndeferential that curiosity overcame caution, and\\ntransitory obscured permanent interests, and so\\nit came about that instead of shutting them\\nout of the country the Emperors were content\\nto place the foreigners under close surveillance.\\nThe fate of their empire was probably in a\\ncertain sense as much sealed by those innocent\\nadmissions as was that of the Ottoman empire\\nin Europe by the first capture of Azoff by the\\nCzar of Muscovy in 1696, though in both\\ncases the process of disintegration may be indefi-\\nnitely protracted. Only a small leak through\\nthe reservoir, it is true, but a fissure ever widen-\\ning, and with the pressure of incumbent water", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0032.jp2"}, "33": {"fulltext": "Foreign Relations* n\\never increasing, certain to end in bringing down\\nthe whole flood on the valley below, either in\\nthe form of devastating torrents or in safe and\\nbeneficent streams, as fate and the nature of\\nthe preparations for its reception may deter-\\nmine. The regulation of the inflow has hitherto\\nproved too much for the Chinese. Perceiving\\nthe potency of the new force, they dreamed of\\nschemes of expulsion so ill conceived that each\\nstep taken to repress the foreign invasion in-\\nvariably resulted in opening new avenues for\\nits advance, every concession made to the\\nforeigner serving but to stimulate his appetite\\nfor more.\\nThe actual situation resulting from this des-\\nultory contest is naturally regarded with differ-\\nent eyes by the various parties concerned.\\nThere are doubtless foreigners who would\\nanticipate even the break-up of the empire\\nwith the kind of weird glee with which wanton\\nboys hail conflagrations, and some who, while\\nthey would sincerely deplore such a catas-\\ntrophe, would still think even that price not\\ntoo dear to pay for the progress and enlighten-\\nment of the people who would survive the dis-\\ni", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0033.jp2"}, "34": {"fulltext": "12 China and Christianity.\\nsolution of the empire, and who represent the\\nultimate interests to be served. Among the\\nChinese themselves, too, diversities of senti-\\nment on the subject of imperial unity and per-\\nmanence may easily be credited. But the\\ngovernment, the governing classes, both pres-\\nent and future, have the one burden laid upon\\nthem, by the meanest as well as by the noblest\\nconsiderations that can rule the actions of men,\\nof preserving the empire, the dynasty, and the\\nexisting polity intact as they have received\\nthem and should that come to be visibly\\nhopeless, then at least to make as long a fight\\nin their defence as possible. Among patriotic\\nstatesmen animated by this common aim, there\\nwill of course still be divisions according to\\nmental calibre and natural temperament, quite\\nsufficient, under given conditions, to dislocate\\nthe machinery of government and reduce it to\\nimpotency. Some would resist not invasion\\nmerely, but all innovation, as such, and would\\ndefend the old regime in all its parts with their\\nlast breath while others would encourage even\\nsweeping reforms in order thereby to gain\\nstrength to resist effectually what may be found", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0034.jp2"}, "35": {"fulltext": "Foreign Relations* 13\\nresistible. By a miracle of regeneration, of\\nwhich, however, not the faintest symptom is yet\\napparent, the threatening danger might be\\naverted, and a true reforming party in the\\ncountry might thus render to the State the\\nmost essential service.\\nBut whatever differences may divide them as\\nto their methods, all parties probably unite in\\nthe aim of conserving the State from every\\nchange imposed on It from without, whether\\nby the direct force of arms or by the spread of\\nthe subtler though not less potent social forces.\\nIt is incumbent, therefore, on those who are\\nresponsible for the peace and honour of the\\nChinese empire, before all things to acquaint\\nthemselves accurately with the nature of the\\ncomplex foreign forces which are pressing on\\nit from every side.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0035.jp2"}, "36": {"fulltext": "i4 China and Christianity*\\nIII.\\nFOREIGN RELIGION.\\nOf all the elements of which the invading\\nforce is made up none is more formidable than\\nthe religious element, from which the ultimate\\ndanger to the political fabric is the most likely to\\narise. Already the religion of the foreigners\\nhas shown itself fearlessly aggressive, and it\\npossesses faculties of expansion and intensity\\nwhich, if allowed free play, may in no long\\ntime cause the religious to tower over all the\\nother foreign interests in the demands which it\\nwill make on Chinese hospitality. The rela-\\ntions of the government to the foreign re-\\nligion, or religions, are so far simplified that\\nthere can henceforth be no question of exclud-\\ning them, as they are already established in\\nfact, and protected in law, by treaty. What re-\\nmains for the Chinese government to consider\\nis how to deal with these religions so as to get\\nout of them the greatest amount of good, and", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0036.jp2"}, "37": {"fulltext": "Foreign Religion* 15\\nto minimize the evils incidental to their propa-\\ngation. For which purpose as careful a study\\nas the circumstances permit should be made of\\nthe religious system which is forcing itself with-\\nout ceremony wherever it can find an opening\\nthroughout the empire.\\nThe international credentials of Christianity,\\nas registered in the various treaties of 1858 on\\nwhich toleration was stipulated for its teachers\\nand followers, are simple in the extreme: it in-\\nculcated virtue and taught men to do as they\\nwould be done by. But the Chinese had their\\nown experience of the inadequacy of this de-\\nscription, which, moreover, would be rejected\\nas insufficient by most Christians and it is\\nperhaps to be regretted that the foreign nego-\\ntiators, who were solely responsible for the\\nphraseology, should have condescended to\\napologetic expressions, since the treaties were\\nmade in their hour of victory. The partiality\\nof the description was not calculated to remove\\nprejudice from the Chinese mind as to the\\nmerits of the religion, a prejudice which would\\nnaturally operate with renewed force as soon as\\nthe grip of the soldier was relaxed. Perhaps,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0037.jp2"}, "38": {"fulltext": "1 6 China and Christianity*\\nhowever, this is of little importance now that\\nthe statesmen of China are called upon to form\\ntheir opinion of the Christian religion from\\nfresh data, and to judge therefrom of the char-\\nacter of the protection to which it may be en-\\ntitled. On one side the representatives of\\nChristianity challenge examination of what they\\npromulgate, and on the other the exigencies of\\nthe State demand that the challenge be taken\\nup by the public men of China and they will\\nevade it at their own peril and that of the\\ncommon weal.\\nBut what must be the embarrassment of a\\nChinese statesman who approaches this inquiry\\nin a serious spirit? If he asks what and\\nwhere is Christianity the first answer will be\\na babel of conflicting, nay, mutually destructive\\nclaims from a hundred different quarters, each\\nclaimant calling aloud, Lo, it is here Close\\nattention to their utterances would show him\\nthat a doctor of Christianity can hardly deliver\\nhimself of an exegesis, however chiselled and\\nchastened, but some other teacher of equal\\neminence will promptly assail it. It might\\nperhaps occur to a laborious-minded heathen", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0038.jp2"}, "39": {"fulltext": "Foreign Religion* 17\\nto try to discover Christianity by the exhaus-\\ntive process of placing the contradictions of its\\nrival exponents over against each other, and\\nby cancelling out all the propositions which\\nwere at variance, attain at last to the unchal-\\nlengeable quintessence. But the residuum,\\nthough in reality vital, would, to the apprehen-\\nsion of such a man, be so intangible as to sug-\\ngest doubt of the accuracy of the analysis. If,\\ndazed by the discords of its miscellaneous\\nprofessors, he should think of harking back to\\nthe fountain-head with the view of seeking to\\nunderstand Christianity by searching the rec-\\n1 How much harm has been done by the jealousy and en-\\nmity between Lutherans and Calvinists in the time of the\\nReformation in Germany, between Episcopalians and Dissenters\\nin England, and in our mission work in China by the term-ques-\\ntion controversy, and the separation caused by it. Human pas-\\nsion and sin, sometimes misnamed conscience, lies beneath all\\nthese eruptions of human nature. Dr. Faber.\\nProtestantism is not only a veritable Babel but a horrible\\ntheory, and an immoral practice which blasphemes God, degrades\\nman, and endangers Society. Cardinal Cuesta s Cate-\\nchism (1872), cited by Prof. Schaff.\\nDr. Elder Cumming of Glasgow draws attention to the\\ngreat evils of the day, and especially to the prevalent indifference\\nto the growth of the Romish Church. Messenger-, April,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0039.jp2"}, "40": {"fulltext": "1 8 China and Christianity.\\nords of its origin, still it is doubtful if complete\\nsatisfaction would be attained, for he might\\neasily fail to discover such correspondence be-\\ntween the teachings of its Founder and the\\npractices of its modern professors as would\\nconclusively establish their identity and he\\nmight argue therefrom that the thing which is\\npopularly called Christianity is something dif-\\nferent from that which was revealed by Christ,\\nor his immediate successors.\\nIt is assumed of course that the inquirer is\\nnot endowed with the spiritual perception\\nwhich would enable him to penetrate the\\nbarriers and uncover the divine spark which\\nthe grossest forms have never been able wholly\\nto extinguish, though they have wofully ob-\\nscured it. Consequently he can only make an\\nobjective study of the phenomena and their\\noutward effects which is, indeed, all that any\\npublic man in any country is called on to\\ndo. For, no matter what his private beliefs\\nor sympathies may be, they must, in every\\nloyal statesman, be strictly subordinated to the\\nmundane interests of the State, as a state. To\\nCaesar the things that are Caesar s. Were a", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0040.jp2"}, "41": {"fulltext": "Foreign Religion* 19\\nresponsible Chinese official even converted to\\nChristianity he would be bound in honour and\\nin fidelity to his trust to suppress his personal\\nfeelings when legislating for, or administering\\nthe laws respecting Christianity and he would\\ndamage the cause of his creed itself were he\\nto transgress that rule.\\nSo far as we have followed him, therefore,\\nnegative results only have rewarded the search\\nof our Chinese inquirer. There still remain,\\nhowever, two wide fields of research open to\\nhim. One is the external history of the growth\\nof Christianity and the other is the observa-\\ntion of modern Christendom both of which,\\nthrough the spread of general education, are\\ncoming within the scope of Chinese scrutiny.\\nWhoever enters on such an inquiry soon\\ndiscovers that^t is not Christianity that he has\\nto concern himself with, but Christians, a very\\ndifferent matter and it is not even Christians,\\nas individual men or citizens, but the Church,\\nin its innumerable forms, with infinite powers\\nof reproduction. It is not in fact a religious", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0041.jp2"}, "42": {"fulltext": "20 China and Christianity.\\nproblem in the true sense of the word that\\npresses on China, but a politico-eeclesiastical\\nquestion the alleged rights of societies of\\nmen who, having adopted certain religious\\ntenets, base thereon their claim to special civil\\nprivileges. That is a clear deduction alike\\nfrom historical records and contemporary ob-\\nservation.\\nIt is not uncommon, and it is moreover\\nperfectly fair, for Christian propagandists to\\nclaim modern Europe as voucher for the mer-\\nits of their religion although it may appear\\nto be bringing forward the strength and mag-\\nnificence of the kingdoms of the earth to attest\\nthe power of the kingdom emphatically de-\\nclared to be not of this world. It is, how-\\never, a plea better calculated to confirm the\\nallegiance of adherents than to carry complete\\nconviction to the mind of an unsympathetic\\nspectator. Our imaginary Chinese inquirer,\\nfor example, might ask, as others have done,\\nwhether blue eyes and red hair have not some-\\nwhat to do with the progress of Europe\\nwhether Christianity be not in its full develop-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0042.jp2"}, "43": {"fulltext": "Foreign Religion* 21\\nment as much the consequence as the cause of\\nWestern civilization, the two reacting on each\\nother. And he might even allege drawbacks\\nto the perfection of European society, as cer-\\ntain Chinese in fact have done, not without a\\nsuperficial show of success. The elevation of\\nwomen, to select the commonest item in the\\nlist of the social triumphs of Christianity,\\nwhich, however, it may be contended, is an\\nachievement not wholly Christian, but partly\\nTeutonic while it has conferred immeasur-\\nable benefits on society, has not been obtained\\nwithout the payment of a price, as every news-\\npaper and novel of the day testify.\\nThe morality of trade supplies a more gener-\\nally intelligible though in fact a quite falla-\\ncious test, and on that ground we have it\\non the authority of the manager of a great\\nBanking Corporation that the Chinese stand\\nwell. In other departments of life they fall\\ndecidedly short of at least the modern standards\\nof Christendom, as for instance in the bar-\\nbarity of their practices in war, and in judicial\\nproceedings.\\nThe radical difference, however, between the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0043.jp2"}, "44": {"fulltext": "22 China and Christianity*\\nChristian and non-Christian people of zW\\nworld shows itself rather in the progressive\\nvigour of the one as contrasted with the dull\\nand languorous resignation of the other and\\nthis is a distinction which is visible at first\\nsight. A learned Oriental, not Chinese nor\\nChristian, once remarked to the writer that the\\nimmense difference between Buddhism and\\nChristianity might be seen in the streets of\\nPeking as compared with those of Paris. Nor\\nis it on the mere passive virtues that any\\nadvocate would rest the superiority of the\\nChristian over all other systems, but rather on\\nthe energy of its positive philanthropy and\\nthe principle of self-sacrifice which drives the\\nvast benevolent machinery of Christian coun-\\ntries, and to which there is nothing at all cor-\\nresponding in the non-Christian world. This\\ncould hardly escape any candid observer of\\nfacts. 1\\n1 More than once I have heard a patient say, There is\\nno such love as this in all China. China Med. Journal.\\nOrganized philanthropy all over the world is, for the most\\npart, directly connected with active Christianity; and in all\\nschemes of help for the Chinese, as in schools, hospitals, famine\\nrelief, it is the Christian missionaries who prompt the movement\\nand who alone can be relied upon for any sustained effort.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0044.jp2"}, "45": {"fulltext": "Foreign Religion* 23\\nThe manifest strength of the Western na-\\ntions is, however, calculated to make a deeper\\nimpression on the mind of an average Oriental\\nthan their moral superiority. And China, at\\nits wit s end to find means of defending itself,\\nwould doubtless accept Christianity with eager-\\nness if it were but persuaded that strength was\\na transferable commodity which would be im-\\nported with the religion. But to import that\\nwhich nourishes strength is not necessarily to\\nacquire strength. Much depends on the powers\\nof assimilation which, until proved, must re-\\nmain uncertain, and can, in this case, only be\\nproved by experiments which bar retreat. It\\nis with religion as with material civilization, the\\nform without the spirit would be a dead and\\nuseless thing, of which the present condition of\\nthe new Chinese navy may be cited as a case in\\npoint.\\nBut without accepting in full the proposition\\nsometimes offered, in good faith, to China that\\nshe would become strong by becoming Chris-\\ntian, Chinese statesmen will nevertheless do\\nwell to trace the steps by which the nations of\\nthe West have attained to their present emi-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0045.jp2"}, "46": {"fulltext": "24 China and Christianity*\\nnence in arts and arms, and they will certainly\\nderive advantage from the study of the long\\nand sanguinary struggles by which the various\\nStates have carved their way through barbarism\\nlike African explorers cutting tracks through\\nthe dark forest into the open light.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0046.jp2"}, "47": {"fulltext": "Exoteric Christianity* 25\\nIV.\\nEXOTERIC CHRISTIANITY.\\nThe conditions under which Christianity\\nfirst made its way in the Western world natur-\\nally suggest comparison with its present relations\\nto China. The analogy between the old em-\\npire of Rome, and the existing Chinese empire\\nis, indeed, obvious, but the circumstances de-\\ntermining the attitude of the respective States\\ntowards the Christian system are so discrepant\\nthat unless the qualification exceptions ex-\\ncepted be kept constantly in mind misleading\\ninferences may easily be drawn from it. Rome\\nmade the acquaintance of Christianity as an in-\\nfant of unsuspected potentialities China en-\\ncounters a full grown giant with a long dramatic\\nhistory. Such a contrast puts parallelism out\\nof the question while that decisive new factor,\\nthe support of the modern propaganda by some\\nhalf-dozen of the greatest military powers, al-\\nmost invalidates comparison between the con-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0047.jp2"}, "48": {"fulltext": "16 China and Christianity*\\ndition of the modern Church and that of the\\nfriendless followers of Him whose kingdom\\nwas not of this world.\\nThe most definite impression which the\\nprogress of Christianity in the early centuries\\nof its growth would be likely to make on a\\nquite disinterested mind would probably be\\nthat of the radical strength of a movement\\nwhich, through the faith and fervour of its\\nadherents, had proved itself irresistible an\\nimpression not altogether reassuring as to the\\npolitical fate of nations on whom such a heavy\\nstone might fall. The Christians, while yet a\\nfeeble band, would be seen stretching out their\\nhands to grasp at power, and by sheer force of\\nwill and cohesion actually obtaining it, and\\ngradually gaining control of the affairs of the\\nState. The Christian subjects of the empire\\nof the world would be observed indifferent to\\nits decline, and if not actively accelerating, at\\nleast doing little to arrest its fall, and even-\\ntually entering on possession of the escheated\\nestate, being the only capable men. One prac-\\ntical deduction which a Chinaman might draw\\nfrom these events would be that the old bottles", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0048.jp2"}, "49": {"fulltext": "Exoteric Christianity* 27\\nwere hardly good enough to hold such strong\\nwine; and another, that if, at the end of 1900\\nyears, Christianity can boast of her social tri-\\numphs, they have been gained at the cost of\\nthe philosophies and civilization which previ-\\nously existed. 1 Reflections of this kind may\\nwell suffice to put the statesmen of an empire\\nas yet unchristianized on their guard in face of\\nso great a force, and to stir them to deep in-\\nquiry into its nature, aims, and methods. They\\nare not, however, called upon to weigh the re-\\nmote results of Christianity for the immedi-\\nate present and the near future more than tax\\nthe statesman s capacity for practical excogita-\\ntion nor has he any mission beyond his own\\nState. The ultimate good of the human race\\nis no concern of his and mankind at large will\\ndo better without his gratuitous solicitude.\\nIt would be interesting to know the musings\\nof a Chinese Emperor who could place him-\\nself in imagination in the shoes of one of\\nthe Caesars of the first or second centuries.\\n1 The most serious trouble for Japan at present is the extinc-\\ntion which has necessarily befallen her old code of morals and\\nethics in the presence of the new civilization. Japan Mail.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0049.jp2"}, "50": {"fulltext": "28 China and Christianity\\nCould they have foreseen the future how would\\nthey have demeaned themselves towards the\\nnascent religion It is permissible to suppose\\nthat if the Antonines had really understood\\nChristianity they must have yielded personally\\nto its claims, and yet, had its future course\\nbeen revealed to them, they must, in duty to\\nthe empire as an emperor would regard it,\\nhave extinguished it as a society. Could a\\nsincere Christian then persecute the Christian\\nChurch It would be a paradox, perhaps, but\\nscarcely a contradiction, for between personal\\nreligion and the pretensions of an ambitious\\ncorporation there is the clearest distinction.\\nAnd was not the history of the Church for\\nmany centuries the unfolding of continuous\\ndivergence from the precepts and the practices\\nof its Founder, who nevertheless in some\\nfashion or other retained and retains the alle-\\ngiance of all sections of the universal Church\\nHere in fact is the difficult question how the\\nmixed bodies of self-styled Christians, such as\\nwe see them in the world to-day, make good\\ntheir title to the name.\\nBetween the spirituality of the religion of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0050.jp2"}, "51": {"fulltext": "Exoteric Chris tianity* 19\\nChrist, its elevating, purifying, and vivifying\\npower over individual men in other words,\\nbetween the personal piety of Christians and\\nthe assumptions of collective Christianity, there\\nis a gulf as wide as the world. Whether hap-\\npily or unhappily, the two have been so joined\\ntogether that no man can now sunder them\\nand they must in practice be treated as one.\\nIt is with Christians as with political and other\\ncombinations: the- individual character of the\\nmembers is subdued to the interests, or dog-\\nmas, or principles of the whole body. Taken\\nseparately they may be modest, truthful, and\\ncharitable, while collectively they may be con-\\nstrained to approve actions of an opposite kind\\nsuch as individually they would condemn.\\nThough, therefore, Christians, like other men,\\ninvariably and quite naturally put forward\\ntheir innocent side as their title to considera-\\ntion, it must be repeated that that is not the\\nonly side which rulers of States have to take\\naccount of. Personal piety, charity, and self-\\nsacrifice are in truth qualities too subtle to be\\nweighed in the coarse scales of the politician,\\nwho can only, even in Christian how much", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0051.jp2"}, "52": {"fulltext": "30 China and Christianity*\\nmore in non-Christian countries deal with\\nthe external manifestations of, Christian socie-\\nties as they collide and interact with the other\\nelements of the body politic. It is with them\\nas with the dual character of the private citizen.\\nThe law, or the State, deals with the several\\nmembers of society not according to their in-\\nnate worth or purity of motive, but strictly\\naccording to their public record and the man\\nof exemplary life, the pious son, devoted hus-\\nband, and loving father who levies ship-money\\nor moves his neighbour s landmark is not\\nallowed to plead in defence the fine qualities\\nof his personal morality. As Christian critics\\nof Mohammedanism usually brush away the\\nreligious emotions which give it life, so must\\npoliticians, as such, virtually set aside the ethe-\\nreal principle which animates Christianity,\\nmore especially politicians who are themselves\\nheathen.\\nThe attention of an intelligent Chinese in-\\nquirer would naturally be drawn to the different\\naspects which Christianity has assumed in the\\nsuccessive stages of its growth, and throughout\\nthe wide regions where it has taken root its", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0052.jp2"}, "53": {"fulltext": "Exoteric Christianity. 31\\nchronological and its ethnical developments.\\nThe intangible abstraction, pure Christianity,\\nhe could only hope to deduce from many and\\nvarious data y as the ideal focus of some great\\nellipse may be inferred from observations at\\ndifferent points of its circumference. Every-\\nwhere he would see the characteristic products\\nof the human nature of the people compounded\\nwith the forms of the religion which they have\\nseverally adopted. Of extant Christianity the\\nmere geographical distribution will perhaps\\nsuggest as much as is necessary respecting the\\nmain features of these compounds, without elab-\\norate description. Its manifestations in North-\\nern and Southern Europe and America, in\\nRussia, Switzerland, and Abyssinia may serve\\nas types of generic varieties while that colos-\\nsal compendium, the Church of Rome, contains\\nwithin itself almost every colour which the\\nmany-coloured mind of man has imparted to\\nhis religion.\\nThe observer of this vast panorama spread\\nout over the Western world is naturally\\nprompted to compare these diverse forms, and\\nto deduce, if it be possible, from the visible", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0053.jp2"}, "54": {"fulltext": "32 China and Christianity*\\nresults the causes of their differentiation, as\\nwell as the secret of their harmony, so far as\\nharmony may be discoverable. The complex\\ninfluence of climate, soil, and worldly circum-\\nstances, modes of life, of race, of education, of\\npolitical history, of communications, of epochs,\\nof the personality of apostles, of authority, of\\nwars, of hardships, of luxury in a word of\\nthe myriad formative agencies which combine\\nto build up the character of humanity might\\nsuggest to one who came fresh to the subject\\nthe attempt to render some rational account of\\nthe varied development of popular Christian-\\nity, and to unravel the double mystery of its\\ncatholicity and its narrowness. For him, how-\\never, who is only in quest of such light as will\\nguide him in the despatch of business within\\nhis own province, such an exhaustive investi-\\ngation, probably impossible even for a Buckle,\\nwould be quite out of place. He will have to\\ncontent himself with bold and rapid generaliza-\\ntions, fortunate if these may perchance help\\nhim to forecast in some vague manner the\\ncharacter which the religion of Christ might be\\nexpected to assume, when transplanted to the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0054.jp2"}, "55": {"fulltext": "Exoteric Chris tianity* 33\\nsoil of China. For that is the real point on\\nwhich the interest of the inquest converges.\\nInasmuch, however, as contemporary Chris-\\ntian nations are so far removed in race, tradi-\\ntions, and civilization from the actual con-\\ndition of the Chinese State, the comparative\\nstudy of these co-existing societies would yield,\\nat the best, results too speculative for use, and\\nit would be necessary, at the very least, to sup-\\nplement it by a chronological review of the\\ndescent of modern Christianity, through its\\nmany channels, from its origin. And this\\nwould be the simpler undertaking of the two\\nin that the materials of such a review have\\nalready been digested by historical students\\nwho, if not impartial, are at least sufficiently\\ndistant from the events they describe to form\\na judgment clearer than it is possible for an\\nordinary man to form with respect to the tran-\\nsactions of his own time. The modern world\\nindeed, whether social, political, or religious,\\nwould be as unintelligible without some knowl-\\nedge of the successive agitations which have\\nproduced it as words often are without their\\netymology and on the other hand past events", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0055.jp2"}, "56": {"fulltext": "34 China and Christianity*\\nwould be very imperfectly understood without\\nthe retrospective light thrown on them by the\\nconsummations to which they have in their\\ndifferent ways led up. Every stage of its prog-\\nress will reveal something of the true nature\\nof Christianity, fragmentary, however, like the\\ntesselae of a mosaic picture, and whosoever\\nwould gain an approximately just idea of it\\nmust take it in perspective, looking at the be-\\nginning from the end, and at the end from the\\nbeginning.\\nFrom the time when the movement gathered\\nits new-born forces timidly and anxiously in\\nan upper room in Jerusalem to the ubiquitous\\ndisplay, courageous and confident, of our own\\nday, the drama of Christianity has never\\nceased to be crowded with incidents which\\nstand out and challenge investigation. Like a\\nstream from the mountains cutting its way im-\\npartially through all obstructions the new\\nreligion burst through every class and condi-\\ntion of men the remnants of the philosophers\\nof Greece, the soldiers and politicians of Rome,\\nArabs on one side and Goths on the other,\\nthe commonest and rudest barbarians as well as", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0056.jp2"}, "57": {"fulltext": "Exoteric Christianity* 35\\nthe most cultured scholars, reducing them all\\nto the common level of subjects of the Church;\\nand all the chords of human life were agitated\\nto the uttermost.\\nIn its passage through so many strata the\\nstream was perhaps enriched rather than puri-\\nfied, for the debris of the different paganisms\\nwhich it undermined was borne on its bosom\\nand distributed over the new continent of un-\\nfolding thought like the glacial boulders which\\nare strewn over Europe, far from the rock\\nbed whence they were detached. And even as\\nscientists speculate as to the origin of the one\\nso do metaphysicians find their ingenuity some-\\ntimes taxed to trace the genealogy of the\\nother. During its long and chequered course,\\nthe Church has shown itself in depression\\nand in triumph, in the extremes of poverty\\nand of wealth, and almost in the extremes of\\ndepravity and virtuous exaltation, and it has\\nshown how the principles of Christianity re-act\\non many varieties of race and character and\\nmany phases of human life. The history of\\nthe Church is thus a museum of vital experi-\\nments worked out but not yet fully classified,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0057.jp2"}, "58": {"fulltext": "36 China and Christianity*\\nan open book from which no hungry mind,\\nwhether learned or unlearned, need turn empty\\naway.\\nThe question then is What leading im-\\npressions of Christianity would a moderately\\ninformed Chinese be likely to derive from such\\na hurried survey of the past and present as is\\nabove suggested, and what conception might\\nhe form of the probable social results of its\\ninoculation into the actual life of China No\\nman not himself in contact with the magnetic\\npower of Christianity can hope to appreciate\\nits value in the regeneration of individual\\ncharacter and it is scarcely necessary to repeat\\nthat the spiritual or essential element which\\nhas kept Christianity from breaking up is\\nnecessarily left out of account, the superficial\\nor political aspect of it being alone here con-\\nsidered.\\nWith these important eliminations, then,\\nthe salient features of Christianity most likely\\nto arrest the attention of the supposed inquirer\\nmay be surmised to be something like the\\nfollowing\\n(1.) He would be impressed with the vital-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0058.jp2"}, "59": {"fulltext": "Exoteric Christianity. 37\\nity of a system which has succumbed neither\\nto external opposition nor to its own follies\\nand crimes, though he would not fail at the\\nsame time to note certain significant exceptions\\nto its success in the debased Christianity of\\nAfrica, Arabia, and Syria, which disappeared\\nbefore the sweep of the more vigorous Islam.\\nIndeed, the struggle which was carried on\\nwith fluctuating fortune for many centuries\\nbetween the low types of Christianity and the\\nvirile creed and government of Mohammed\\nwould not be the least interesting portion of\\nthe survey, seeing that, as has happened in\\nIndia, China will have to accommodate both\\ncompetitors.\\n(2.) The next characteristic of Christianity\\nwhich would interest the inquirer would per-\\nhaps be its undeviating progressiveness, its in-\\ntolerance, 1 its love of power, 2 and its tacit or\\nexplicit assumption of infallibility.\\n1 A diplomatic Secretary of Pope Pius VII. declared that it\\nwas of the essence of the Catholic religion to be intolerant.\\n2 Not an ignoble desire. Ruskin says d. propos of some\\nreflections of Dean Milman You may observe, as an almost\\nunexceptional character in the sagacious wisdom of the Protes-\\ntant clerical mind, that it instinctively assumes the desire of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0059.jp2"}, "60": {"fulltext": "38 China and Christianity*\\nIn the infancy of the movement, when the\\nChristians had as yet scarce ventured to show\\nthemselves out of doors, they would be seen\\nassuming authority over their neighbours.\\nAnd the spirit of governing so runs through\\nthe veins of the Christian body, even to the\\nsmall capillaries, that there is hardly a village\\nin Christendom but those of its inhabitants who\\nappropriate to themselves in a special sense the\\nname of Christian would be found in one way\\nor another trying to rule their neighbours.\\nStrife being so natural to man it would be\\nabsurd to charge Christianity with all the wars\\nwhich have convulsed Christendom. It is\\nnevertheless true that religion imparts an\\nenergy to quarrels, whether on the great or\\nthe small stage, such as commoner motives\\nfail to do; and also that a large proportion of\\nthe great wars of Christendom have been\\navowedly religious in their origin and aim.\\nNor does dismemberment quench the spirit of\\npower and place not only to be universal in Priesthood, but to\\nbe always purely selfish in the ground of it. The idea that power\\nmight possibly be desired for the sake of its benevolent use, so\\nfar as I remember, does not once occur in the pages of any\\necclesiastical historian of recent date.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0060.jp2"}, "61": {"fulltext": "Exoteric Christianity* 39\\nthe Church, for like the annelids which propa-\\ngate by fission, each offshoot reproduces in-\\ntegrally the attributes of the parent, and the\\nleast of them is ready to stand up before the\\nworld and defend, with whatever weapons 1\\nhappen to be available, its claim to rule by\\ndivine right over its neighbours. Every sect\\nis thus in its nature a potential persecutor, 2\\nas indeed all religions are, and the long\\nstruggles for religious liberty have usually\\nbeen for liberty to control others, 3 fortunately\\ntempered in its action in modern days by the\\nsuperior efficiency of civil government. Per-\\nhaps after all, this is no more than to say that\\nthe Christian sects are full of life.\\nBut what a paradoxical spirit it is Diffi-\\ndent in matters of daily experience puzzled\\n1 Flogging, branding, and other agreeable forms of recrim-\\nination were familiar enough as from Puritan to Quaker.\\nSaturday Review, 12th March, 1892.\\n2 Even the reformers were as furious against contumacious\\nerrors as they were loud in asserting the liberty of conscience.\\nThe Puritans in turn became persecutors when they got\\nthe upper hand (1645). Justice Duncan, cited by Professor\\nSchaff.\\n3 The cry for religious equality means the desire for irre-\\nligious persecution. Ibid., 16th January, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0061.jp2"}, "62": {"fulltext": "4o China and Christianity*\\nby the commonest phenomena unable to\\nforesee the issue of the simplest combination\\nfailing wherever their judgment can be brought\\nto any practical test many professors of Chris-\\ntianity nevertheless, in matters which eye hath\\nnot seen nor ear heard, most ignorant of\\nwhat they re most assured, assume a position\\nof certainty so absolute as to warrant them in\\nemploying all the forces at their command to\\ncompel other men to their opinion. And\\nwhenever they find it feasible they aspire to\\nattach the civil government itself to their par-\\nticular service. Governments everywhere have\\nas much as they can do to guard their ma-\\nchinery from being used by the sects for pur-\\nposes of coercion, the instinct for which seems\\nto be irrepressible. Nor indeed could it be\\nlogically otherwise so long as each sect believes\\nfrom its heart that it is really entrusted with\\nthe oracles of God.\\nIt need not surprise the student that in the\\norigin of Christianity no countenance was given\\nto pretensions to domination, 1 while the con-\\n1 There is nothing whatever in the doings and teachings of\\nour Lord which could be used to justify religious intolerance\\nand persecution. Dr. Faber.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0062.jp2"}, "63": {"fulltext": "Exoteric Christianity 4 1\\ntrary principle was laid down as fundamental.\\nFor no system, whether of religion or philos-\\nophy, is able long to maintain its pristine\\npurity. All known religions have diverged\\nwidely from the precepts and practices of their\\nfounders, Islam perhaps the least of all. The\\ncollective militant temper, however, is, fortu-\\nnately, not inconsistent with personal kindli-\\nness, according to the law of human nature\\nbefore alluded to under which men are willing\\nto serve their corporations by means which\\nthey would scruple to use for their personal\\ninterests. Hence the frequent observation that\\ncertain persons are better than their creed/\\nThe rule applies also, conversely, to those\\nwhose moral standards belong to an inferior\\norder, who seek their own advantage by means\\nwhich they would not resort to for the com-\\nmon good.\\n(3.) Growing naturally out of the preceding\\nconditions is the compact formation of the\\nChurch in its many varieties, whose solidarity\\ngives energy, and which is the immediate\\ncause of religious persecution, whether by\\nChristians or of Christians.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0063.jp2"}, "64": {"fulltext": "4-1 China and Christianity*\\nIt might have been supposed a priori that\\nessential Christianity, the devotion of individ-\\nuals to the person of Christ (to take a short\\nbut inadequate definition), needed no such\\nformal combination of men, and that vital re-\\nligion would even be overlain to extinction by\\nthe pomp and circumstance, to say nothing of\\nthe coarser matters, inseparable from large or-\\nganizations. But as a common loyalty to\\nChrist implies the brotherhood of man, of\\nwhich the various Christian societies may be\\ntaken as separate nuclei, destined eventually\\nto coalesce, the principle of association must be\\nrecognized as fundamental with them. When\\nthe followers of Christ began to call them-\\nselves brethren the Church was already\\nformed and there it stands to-day, the grain\\nof seed grown into a wide-spreading tree with\\nmany branches, and its roots struck deep into\\nthe soil of humanity the visible embodiment\\nof Christianity.\\n(4.) A necessary development of the cohe-\\nsive quality of the Church was its self-govern-\\ning tendency, which declared itself in its", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0064.jp2"}, "65": {"fulltext": "Exoteric Christianity* 43\\nearliest days and has grown with the growth of\\nChristianity.\\nBut a section of any national community\\nseparated in aims, sympathy, and organization\\nfrom the rest must be a source of jealousy\\neven to strong governments, and an occasion\\nof alarm to weak ones. And even in cases\\nwhere the weakness of government may itself\\nbe pleaded in justification of separate auton-\\nomies, which claim to fulfil, though in an\\nirregular manner, the functions of a national\\ngovernment, that is the last plea likely to be\\nadmitted by incapable rulers. The Roman\\nEmperors looked askance at all associations not\\nrecognized by and subordinate to the public\\nlaw, and the Church of Rome, though itself\\nthe sublimes t example ever known of an im-\\nperium in imperio, has never even to the pres-\\nent day been able to extend its toleration to\\nthe harmless mysteries of the Freemasons.\\nThe Christian Church, indeed, has in all ages\\nbeen the most indigestible morsel in the form\\nof an empire within the empire that ever ex-\\nisted excepting where, as in Russia, it has been\\nincorporated whole into the scheme of State", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0065.jp2"}, "66": {"fulltext": "44 China and Christianity*\\ngovernment for to its vigour and self-asser-\\ntion, and its claim to be a law to itself it added\\nthe supernatural sanction of hell-fire, to which\\nall who opposed were unhesitatingly consigned.\\nIn the ages when the Christian Church was\\nstill more than half pagan this was a formidable\\nweapon to wield against recalcitrant sovereigns.\\nThe secular quarrel between the religious\\nand the civil power springs eternal out of the\\nsingle claim of ecclesiastics to obey and admin-\\nister a higher law than the law of the land, a\\nclaim by no means restricted to popes and\\nbishops. And a compact body governed by\\nsuch a theory of its own authority must be a\\nserious element in any political State, be it\\nOriental or Occidental, and it ought to be no\\nmatter for wonder that an Eastern government\\nshould treat with some reserve the introduc-\\ntion into its territory of any organization em-\\nbodying such principles.\\n(5.) Although the tenets 1 of Christianity\\ndo not fall directly within the scope of po-\\n1 Some of the Chinese Emperors, however, notably K ang-\\nHsi and his persecuting son, assumed or affected a great interest\\nin the doctrines of Christianity.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0066.jp2"}, "67": {"fulltext": "Exoteric Christianity* 45\\nlitical consideration, yet, inasmuch as the\\nspecies of morality which is inculcated among\\nthe people must be coloured to some extent by\\nthe doctrines which they are taught, and as the\\nmorality of a nation can never be a matter of\\nindifference to any statesman, 1 it follows that\\neven the dogmas of the Church may be by no\\nmeans devoid of interest for him. To China\\nin an especial sense would this observation\\napply, seeing that the paternal rule of the em-\\nperors includes the functions of Pontiff and\\npublic preceptor, which are continued down-\\nwards through every grade of the official hier-\\narchy. From this point of view the apology\\nattached to the toleration clauses in China s\\nforeign treaties cannot be said to be irrevelant,\\nhowever inadequate it may be.\\nNow, on this branch of the inquiry, the\\nbearing of ecclesiastical dogma, the drama of\\nChristianity will speak to the student in tones\\nvarying greatly according to the ear with which\\nhe listens to them. They will often appear\\ndiscordant, and not seldom contradictory. In\\n1 The state can never be indifferent to the morals of the\\npeople. Prof. Schaff.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0067.jp2"}, "68": {"fulltext": "46 China and Christianity*\\nthe manifold divisions of the Christian mass he\\nwill be apt to be bewildered at first, but cer-\\ntain lines of cleavage will gradually reveal\\nthemselves. For example, he will find the\\nChurch in successive ages unequally divided\\nbetween the ethical principles of Faith and\\nWorks, or personal and vicarious merit. On\\none side, creeds and ceremonial on the other,\\nvirtue and charity appear in the ascendant a\\nmoral antithesis sufficiently pronounced. At\\ncertain epochs, indeed, he may find official\\nChristianity practically divorced from morals\\nand wedded to the fiercer passions. Other\\nplanes of cleavage would bring into view other\\ngreat opposed principles which are grounded\\nin human nature and have their full develop-\\nment in the Christian Church. The Stoic\\nideal of duty, without compensation, and the\\nEpicurean ideal of pleasure, be it present or\\nposthumous, may be seen dividing between\\nthem, though unequally, the field of Christian\\nethics much as they did that of the pre-Chris-\\ntian time in the West, and do now that of the\\nphilosophic schools of China. 1 As it has fallen\\n1 The Stoics much resemble the Confucianists of China, and\\nthe Epicureans are represented philosophically by a sect of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0068.jp2"}, "69": {"fulltext": "Exoteric Christianity* 47\\nto the lot cf Christendom to ransack the\\ntreasures of antiquity and to bring together\\nfrom every region of the earth the things\\nmost worthy to be preserved, the student\\nwill be able to recognize in its manifesta-\\ntions most of the time-worn psychological\\ningredients, rearranged, like hewn stones from\\nancient buildings fitted into modern edifices,\\nbut with a distinction between the old and the\\nnew which defies analysis such a difference\\nas that between the placid and reflective Lake\\nLeman and the impetuous Rhone, both formed\\nof the same waters. If Christianity repro-\\nduces the old philosophies it is with a new\\ninspiration, for Reason, the balancing power,\\nhas yielded to Faith, the impelling power,\\nwhich removes mountains. Nor is its efficacy\\ndependent on its formulas, since diverse forms\\nare seen to be equal in energy. It is a power\\nwhich lives through errors. It is not right-\\neousness, though to the faithful it be counted\\nfor righteousness. Through good report or\\nbad, therefore, the secret of the world that now\\nTaoists, and practically by the large majority of opulent people\\nin China. Dr. Faber.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0069.jp2"}, "70": {"fulltext": "48 China and Christianity*\\nis, and probably of that which is immediately\\nto follow, rests obviously with the Christians,\\nwhich is a lesson well worth pondering by\\npolitical students whether in the East or the\\nWest.\\nThe direction of men s higher aspirations is\\nindeed no trivial matter whether the goal of\\nlife be, on the one hand, a Heaven which the\\nrefined depict as a cc beatific vision, and the\\nunrefined think of under more material images,\\nor whether, on the other, it be duty to God\\nand man, to be done even if the Heavens\\nshould fall. 1 Important questions, but scarce\\nexpressible in terms fit to serve practically for\\nevery day use, and at any rate outside the\\nprovince of empirical statesmanship.\\nIt is a source of chronic misunderstanding\\nbetween the Church and the World that Chris-\\ntianity seems at no period to have appealed to\\npolitical bodies by its spiritual, but by its ma-\\nterial, or fighting qualities. Governments and\\npeoples, as such, do not therefore come into\\n1 To be urged by the desire of heaven to the performance of\\nvirtue cannot bear comparison with doing good for its own sake.\\nConfucian polemic. Dr. Edkins.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0070.jp2"}, "71": {"fulltext": "Exoteric Christianity* 49\\ndirect contact with those representatives of the\\nreligion who, following the most closely in the\\nfootsteps of their great Exemplar, are the most\\ngentle and patient, but with the trumpet\\nblowers of the force, described in the metaphor\\nof a Chinese Christian as the coarse rind which\\nhides the precious fruit. It is not Edward the\\nConfessor, but Defenders of the Faith like\\nHenry VIII. and Philip not Fenelon or Pas-\\ncal, but Richelieu and Mazarin not St.\\nFrancis, but Hildebrand and the Medici not\\nThomas a Kempis, but Thomas a. Beckett; not\\nAugustine, but Athanasius not Melanchthon\\nor Erasmus, but Luther and Calvin; not\\nGeorge Wishart or George Herbert, but Knox\\nand Laud not Pedro de la Gasca and Las\\nCasas, but Pizarro and Cortez not Evelyn,\\nbut Cromwell not Newman or Manning, but\\nWalsh and Croke or, to come nearer to our\\nEastern home, not Sarthou, but Anzer; not\\nCrosset, but Griffith John that stand forth to\\nthe world as the spokesmen and sponsors for\\nChristianity the impersonation, in short, of\\nthe Church militant the hard buttresses of\\nChristianity, perhaps as necessary to its preser-\\nvation as the rough shell is to the mollusc.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0071.jp2"}, "72": {"fulltext": "50 China and Christianity*\\n(6.) A deduction at once practical and ob-\\nvious would be that which lies on the surface\\nof every newspaper, that Christianity is the\\nruling factor in the polity of the Western na-\\ntions, and exercises a controlling influence on\\nall governments. A religious question would\\nbe seen to constitute a chronic obstacle to the\\nassimilation of British rule in Ireland the\\nChurch would be seen to hold the balance of\\npower in Germany, compelling the strongest\\nparties to reckon with it nor in France, Italy,\\nand Spain is there any political force of equal\\nenergy. The happy circumstances of the\\nUnited States, which profit by the long experi-\\nence of old Europe without being fettered by\\nits traditions, enable that government to main-\\ntain perfect equilibrium among all divisions of\\nChristianity, and enable the Churches to elim-\\ninate the grosser political elements from their\\nreligious life while among no people is the\\nreligious principle properly so called more\\nefficient as a social 1 force. Were it ever pos-\\nsible for one nation to copy another, there is\\n1 Christianity is the most powerful factor in our society.\\nProf. S CHAFF.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0072.jp2"}, "73": {"fulltext": "Exoteric Christianity* 51\\nperhaps no model which China would be safer\\nin following than the United States in her\\ndealing with Christian organization but the\\npeculiar difficulties of China, which are non-\\nexistent in the Western Republic, render the\\nAmerican example unavailing, except so far as\\nit may furnish the idea of religious toleration\\non a sympathetic basis.\\n(7.) Perhaps the section of Christian history\\nwhich would come home most directly to a\\nChinese politician as it has in fact done\\nwould be the evolution of the protectorate of\\nthe Christian inhabitants of non-Christian coun-\\ntries, against the civil government, by the forces\\nof Christian states. The necessity for repell-\\ning Mohammedan invasion drove Christianity\\ninto forming political and military leagues and\\namong the lasting results of the protracted\\nstruggle for life between the two religions, the\\nassumed right of Christian States to interpose\\nbetween the Ottoman Government and its\\nChristian subjects, an assumption extended in\\nprinciple to all non-Christian countries, is one\\nwhich possesses for China a very practical sig-\\nnificance.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0073.jp2"}, "74": {"fulltext": "52 China and Christianity*\\nA Chinese who had the desire to follow up\\nthe study of the natural history of Christi-\\nanity would find a wealth of inviting material\\nall round him in the libraries of the West.\\nBut he might thus become familiar with the\\ngreat landmarks without discovering the fruit-\\nful lands which lie between them if the\\nmetaphor may be stretched so far for the\\nstriking incidents of its outward career bear\\nmuch the same relation to essential Christianity\\nas the wars of a nation do to the common life\\nof the people. And as the secrets of nature\\nelude scientific research, so will the vital prin-\\nciple of Christianity elude the scrutiny of any\\nobjective critic. 1 The mere political observer,\\n1 The real history is underneath all this. The wandering\\narmies are, in the heart of them, only living hail, and thunder,\\nand fire along the ground. But the Suffering Life, the rooted\\nheart of native humanity, growing up in eternal gentleness, how-\\never wasted, forgotten, or spoiled, itself neither washing, nor\\nwandering, nor slaying, but unconquerable by grief or death\\nbecame the seed ground of all love, that was to be born in due\\ntime; giving, then, to mortality, what hope, joy, or genius it\\ncould receive and if there be immortality rendering out of\\nthe grave to the Church her fostering Saints, and to Heaven her\\nhelpful angels. Of this low-nestling, speechless, harmless, infi-\\nnitely submissive, infinitely serviceable order of being, no His-\\ntorian ever takes the smallest notice, except when it is robbed,\\nor slain. Ruskin.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0074.jp2"}, "75": {"fulltext": "Exoteric Christianity S3\\nhowever, would be short-sighted who failed to\\ntake account of the moral achievements of\\nChristianity in disciplining the lower and culti-\\nvating the higher tendencies of humanity, for\\nwithout attempting any hypothetical recon-\\nstruction of the world as it might have been\\nwithout Christianity, the myriad meliorating\\nagencies which draw their life blood from its\\nexhaustless stream are patent to common view.\\nThe alleviation of distress, the raising of the\\ndejected, the purification of domestic life, the\\nhumanizing of man and the ennobling of\\nwoman appeal to all open minds, and the\\nchief credit of these things it would not be\\neasy to deny to Christianity. It would never-\\ntheless be an error, as before said, to suppose\\nthat a non-Christian Oriental would be im-\\npressed by them in the same way as a Christian\\nis, for wide as may be their divergences in\\npractice the theories of morals in East and\\nWest are not so disparate but that such ob-\\nserved virtues of the West as approved them-\\nselves to an Oriental he would be inclined to\\nrefer to the teachings of his own sages.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0075.jp2"}, "76": {"fulltext": "54 China and Christianity.\\nV.\\nCHRISTIANITY IN CHINA.\\nOur supposititious inquirer would naturally\\nbe prompted as he went along to apply the\\nresults of his observations of the West to the\\ncircumstances of the Christian movement in\\nChina. Nor could any exercise be more prac-\\ntical. For China is by no means inexperienced\\nin Western religions, and is not altogether de-\\npendent on the knowledge of them derived\\nfrom abroad. She has indeed the unique\\nadvantage of being able to judge them by the\\ncomparative method, for besides having found\\naccommodation for the two incongruous for-\\neign systems, Buddhism and Mohammedanism,\\nshe is still struggling with the recrudescence of\\nChristianity, which had originally gained access\\nto the empire by the Western frontiers in the\\nseventh century, during the T c ang dynasty.\\nIt is a fact which should interest students of\\ncomparative religion, as well as propagandists,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0076.jp2"}, "77": {"fulltext": "Christianity in China. 55\\nthat the Nestorian Christianity introduced at\\nthat early period into China, and received with\\nfavour, was, according to the Chinese view, grad-\\nually superseded by Mohammedanism, even\\nas the corrupt Churches in the West had been,\\nbut apparently without violence, Islam holding\\nits ground to the present day. The Christian\\nmissions in Asia would be an attractive study,\\nwere it only for the heroism with which their\\nrecord is enriched. Two features common to\\nall these efforts whether in India, Persia,\\nTibet, among the Khanates of Central Asia, or\\nin China seem deserving of special note.\\nFirst, that the Christian missionaries were\\nnearly always welcomed and protected by the\\nrulers of the various states, by those even who\\nwere already devoted to other religions. And\\nsecondly, the missions, prosperous at the outset,\\nexperienced violent reactions, as if their after-\\ntaste was found bitter. It would be easy to\\ngive local and partial explanations of this uni-\\nversal experience as the awakened jealousy\\nof the Lamas in Tibet, the reversal of the con-\\nciliatory attitude of the first missionaries to-\\nwards native customs and philosophies in", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0077.jp2"}, "78": {"fulltext": "$6 China and Christianity.\\nChina, dynastic revolutions, and so forth.\\nBut such particular reasons seem scarcely ade-\\nquate to explain the entire disappearance of\\nmediaeval Christianity and the subsequent\\npartition of Asia between Buddhism and\\nMohammedanism. In China the Church\\nfared best, for there the Nestorians were still\\nvigorous enough, after six centuries, to be a\\nthorn in the side of the Catholic missionaries\\nwho came to, and were well received at, the\\nMongol Court in the reign of that model of\\nreligious toleration, Kublai, who honoured\\nequally the four prophets, Jesus Christ, Mo-\\nhammed, Moses, and Buddha. 1 From the\\naccession of the Ming dynasty, however, com-\\nmunication with the West being cut off, the\\ntraces of Christianity were so completely lost\\nthat there were none either to welcome or\\noppose the apostles who 250 years later made\\ntheir way to China round the Cape of Storms,\\nand discovered that it was Cathay.\\n1 In this empire there are men of all nations under the sun\\nand monks of all sects and as every one is permitted to live in\\nJ whatever belief he pleases, the opinion or rather the error, being\\nupheld that each one may effect his salvation in his own religion,\\nwe are enabled to preach in perfect liberty and security.\\nLetter of Aitdri de Perotise from Kai Tong, 1326. Hue.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0078.jp2"}, "79": {"fulltext": "Christianity in China* 57\\nThe entrance of the Italian missionaries into\\nthe empire and the capital towards the end of\\nthe 1 6th century is described by the Chinese\\nand it is their version we are concerned\\nwith as crafty and insidious. The mission-\\naries, indeed, gave much the same account of\\nthemselves, for they, by the most admirable\\nperseverance under almost insuperable difficul-\\nties, contrived to enter the service of the Em-\\nperors while remaining strictly under the orders\\nof the Propaganda. They were from the first\\nopposed by Censors and high officers, but were\\nsupported by the reigning Emperor of the\\nMing dynasty (Wan Li, 1573), their passport\\nto the imperial favour being their astronomical\\nscience, which enabled them to correct the cal-\\nendar, a task on which Hindu Buddhists had\\nbeen similarly employed seven centuries before,\\nand which seems still to have continued to\\nbaffle the Astronomical Board of Peking.\\nMatteo Ricci, the first who gained entrance to\\nthe Capital, had already been some years in\\nthe Southern provinces, and there were already\\nmore or less prosperous missions at Nanking\\nand several other places, described by the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0079.jp2"}, "80": {"fulltext": "58 China and Christianity*\\nmissionaries as cc four light-houses diffusing\\nthe truth over the Chinese empire. Though\\nconstantly denounced by Ministers and Cen-\\nsors they maintained their ground in the prov-\\ninces until the Emperor, at last yielding to\\nthe official pressure, issued an order for them\\nto withdraw, which the missionaries were very\\ndilatory in obeying, and for a time they suffered\\ngrievously in the provinces. In the mean-\\nwhile the religion had been spreading rapidly\\nthroughout the empire, and counted among\\nits adherents men of rank and learning.\\n/Adam Schaal, who had succeeded Matteo Ricci\\nin Peking as mathematician in the last years\\nof the Ming, and was impressed into taking\\npart in the military operations which ended in\\nits overthrow, was prompt to pay his court to\\nthe Emperor Shun-Chih, the first of the Ta\\nTs c ing dynasty, and he and his comrade Ver-\\nbiest were by that monarch appointed Presi-\\ndent and Vice-president of the Astronomical\\nBoard;\\nThe position of these missionaries and their\\nfollowers was incessantly attacked by Chinese\\nofficials, but during the long reign of K ang", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0080.jp2"}, "81": {"fulltext": "Christianity in China. 59\\nHsi 1 662-1723) they were still upheld by the\\nEmperor, who highly valued their scientific\\nservices. But the opening of churches in the\\nprovinces had been definitely forbidden about\\n1670, though the missionaries in the imperial\\nservice were still allowed to hold religious\\nworship in the capital, but for themselves alone,\\nthe propaganda being interdicted* Both re-\\nstrictions were, however, evaded, the imperial\\nedicts fell into desuetude, and the propaganda\\ncontinued active in the Southern provinces.\\nThe official pressure on the Emperor was\\nstrenuously renewed, and in the 56th year of\\nhis reign (17 17) he was at last prevailed on to\\nrevive the lapsed edict of 1670 and decree\\nthe expulsion of all the foreigners, within six\\nmonths, due precautions being taken, however,\\nto protect them on their long journeys from\\nthe districts in which they had settled to the\\nport of embarkation. Six years later the expul-\\nsion had still not been effected, and the Vice-\\nroy of Canton, Kung, then memorialized the\\nsuccessor of K c ang Hsi near the beginning of\\n1725 to the effect that the numbers of the\\nforeigners were too great to be disposed of in", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0081.jp2"}, "82": {"fulltext": "60 China and Christianity*\\nsuch a summary fashion, for the wharf at Macao\\nwas too narrow and the available ships too few\\nHe therefore petitioned that they should have\\nleave to reside in Canton in their own estab-\\nlishment, but not to teach their doctrines\\nand that the Chinese who had joined that sect\\nshould be made to abandon it. The year after,\\nthe same viceroy memorialized the Throne that\\nforeigners had been resident in Macao for 200\\nyears, that their numbers had increased to\\nover 3,000, and he prayed His Majesty Yung-\\ncheng to issue an edict limiting the numbers\\nand ordering that the supernumeraries should\\nbe made to leave the country, to which the\\nEmperor assented.\\n(Nevertheless, during the reign of K ien-\\nLung (173 6-1 796) the missionaries continued\\ntheir proselytizing efforts in the northern and\\nwestern provinces, though from the central\\nprovinces of Hunan, Hupei, and Kiangsi they\\nhad been hunted out and expelled. The Em-\\nperor was constrained to issue a forcible edict\\nordering the searching out and prohibiting of\\nthe sect, but always, like his predecessors, in-\\nclined to clemency, K ien Lung in the fiftieth", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0082.jp2"}, "83": {"fulltext": "Christianity in China* 61\\nyear of his age (1785) issued another edict\\nformally and in set terms confirming the pre-\\nvious one, which had again been secretly vio-\\nlated by the preaching criminals, whose only\\npurpose was to propagate their doctrines, and\\nin no other way did they offend against the\\nlaw. Yet as they were ignorant of the law\\nof the empire he had pity on their sufferings\\nin prison, and would set them at liberty and\\nallow them to live in their own establishment\\nin the capital/\\nAttempts were made in 1794 by Lord Ma-\\ncartney, who was well received by K c ien Lung,\\nand again in 1 8 1 6 by Lord Amherst, who was\\nnot received by Kia K c ing because he refused\\nthe k Q ou-fou which he pretended was due to\\nthe Lord of Heaven alone, to obtain more\\nfavourable consideration for foreigners. From\\nthat time, says the narrative we have been\\nfollowing, began the dissatisfaction.\\nThe Christians continued to violate the law,\\nevangelists went out secretly into every prov-\\nince, and evil people under cover of their name\\naccomplished their evil purposes. The risings\\nduring the Ming, and in the reigns of K ien-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0083.jp2"}, "84": {"fulltext": "62 China and Christianity\\nLung, and Kia-K c ing of the present dynasty\\nare set down to the White Lily and other cor-\\nrupt sects, which are generally associated in\\nthe public mind with the Christians.\\n(Then, to crown all, the English forced them-\\nselves into China, bringing their Jesus books,\\nscattering them among the people, who have\\never since been carrying on their wickedness\\nunder this cover. The English treaty of Nan-\\nking in 1842 was followed by a French treaty\\nin 1844, which conceded protection to mis-\\nsionaries and other foreigners at the open ports,\\nbut did not annul the prohibition against for-\\neigners teaching in the interior and when the\\nFrench came a second time in 1 846 to Canton\\nand urged the removal of the proscription, the\\nEmperor Tao-Kwang decreed that at the ports\\nthey might erect Churches and the natives\\nmight there receive instruction, but they were\\nnot to beguile women into vile practices nor\\nby deceit take out the eyes of sick persons.\\nAfter another war the treaties extorted from\\nChina in 1858-60 granted a more general pro-\\ntection to evangelists and their converts in the\\ninterior of the country, and provided more-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0084.jp2"}, "85": {"fulltext": "Christianity in China* 63\\nover for the restitution to the French Minister\\nof all the buildings and lands, the property of\\nthe missions, which had been confiscated dur-\\ning the persecutions. After these treaties, the\\nChinese followers of the missionaries, trusting\\nin the foreigners for protection, insulted the\\nsoldiers and people, and disregarded the offi-\\ncials, which provoked a decree from the Em-\\nperor, in which he says It appears from the\\nstatement in the French treaty that the sect\\nexhort men to righteousness this has already\\nbeen published abroad. Now, recently in every\\nprovince the followers of this sect and their\\nopponents are constantly quarrelling and fight-\\ning. Hereafter let the local magistrates in\\nevery province diligently examine into the\\norigin of these troubles and use authority to\\npreserve the peace. If the Christians can quiet\\ntheir own, let them as a body be fully pro-\\ntected. But if any, relying upon his sect, does\\nevil and violates the law, then the magistrates\\nshall certainly, according to law, try and punish\\nhis crime.\\n(This cursory view of the advent of Christi-\\nanity into China is taken from a recent collec-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0085.jp2"}, "86": {"fulltext": "64 China and Christianity*\\ntion of carefully edited Chinese State papers\\ncalled King-sz-wen, sometimes known as the\\nBlue Books a section of which, translated\\nby Rev. D. L. Anderson, appears in the Chi-\\nnese Recorder, 1891. It presents the foreign\\nreligion as seen with Chinese eyes, and consid-\\nering the hostile feeling of the editor, the lan-\\nguage of this historical section is singularly\\nmoderate in tone, though other parts of the\\ncompilation contain grossly offensive matter.)\\nAs a narrative of the progress of Christian\\nmissions it is bald, and defective even in histor-\\nical symmetry. The famous quarrels between\\nthe different orders of missionaries, which on\\ntheir own showing were more ruinous to their\\ncause than the hostility of the Chinese, their\\nreference of their disputes on abstruse theologi-\\ncal questions to the Emperor, and their ap-\\npeals to Rome on matters concerning Chinese\\ncustoms and doctrines, which are made much\\nof by foreign critics, are passed over in silence\\nby this official Chinese editor, although they\\nwould apparently have furnished material use-\\nful for his argument. And as a matter of\\ncourse the heroism of the Chinese as well as", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0086.jp2"}, "87": {"fulltext": "Christianity in China. 65\\nforeign martyrs to the faith, the reports of\\nwhich drew from Pius VII. the exclamation:\\nIt is like a passage from the annals of the\\nprimitive Church is entirely ignored in\\nthese publications. Necessarily, also, the hid-\\nden source of the Christians fortitude and the\\nmotive energy of their action were blank mys-\\nteries to those whose sympathies were with the\\npersecutors, and not with their victims. Nei-\\nther have the devoted and disinterested lives\\nof the early missionaries such as Ricci and\\nVerbiest, which have drawn tributes of the\\nwarmest admiration from candid Protestant\\nwriters, made any noticeable impression on the\\nChinese official world. That side of the ques-\\ntion, however, has received such full attention\\nfrom the missionary writers themselves, almost\\nto the entire exclusion of the Chinese official\\nand popular view of their case, that it would be\\nsuperfluous to reproduce here any portions of\\ntheir vivid descriptions. It is the pure Chi-\\nnese view of the mission question, with all its\\ndefects and partialities, with which we are now\\nparticularly concerned.\\n/The opposition to the entrance of Christian-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0087.jp2"}, "88": {"fulltext": "66 China and Christianity*\\nity is, by the above narrative, shown to have\\nbeen unwavering on the part of responsible\\nofficials, who laboriously reasoned against it as\\nthey also have never ceased to do against\\nBuddhism, on general as well as on doctrinal\\ngrounds. To such attacks the missionaries\\nlaid themselves open, more, perhaps, than was\\nabsolutely necessary, for as if the Christian\\ndogmas proper did not present a large enough\\nmark for assailants, they cumbered their ship, as\\nthe Buddhists had done theirs, with a deck-\\nload of perishable ^cosmogony, from which the\\nChurch has never been able quite to disentan-\\ngle itself. \\\\The scholars and officials dwelt\\nforcibly also on the political danger of Chris-\\ntianity. But a succession of emperors of gen-\\ntle disposition who, suspecting no evil, treated\\nthem in a hospitable manner, allowed the mis-\\nsionaries to gain a footing in the Palace under\\nthe cover of teaching science, while all the\\ntime these foreigners had their minds fixed\\non other unlawful things. And referring to\\nthe reparation insisted on by France in 1858\\nfor the death of Father Chapdelaine, the re-\\nporter says From that time the disciples of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0088.jp2"}, "89": {"fulltext": "Christianity in China* 67\\nthe missionaries, though Chinese, have be-\\ncome very bold, openly relying upon the\\nforeign Consuls to protect them, at the same\\ntime looking with ^contempt upon their own\\nofficials. 1 He also attributes various ris-\\nings in the country in former times to the in-\\nfluence of divers sects, and says All these\\ntroubles came about through the instrumen-\\ntality of unemployed evil men among our\\npeople. These made use of those worship-\\nping assemblies to collect money, and a\\ncrowd having gathered, they plotted rebellion.\\nSo from the days of Kai-K c ing to the\\npresent, seditious plottings have been carried\\nout in every province. Thus in all the\\nprovinces there was no seditious sect that\\ndid not pretend themselves to be a worship-\\nping body.\\nThese prohibitions of the teaching of Chris-\\n1 The native priests are said to be quite overbearing in\\nclaiming access to the mandarins. Nor has this been entirely\\nconfined to the Roman Catholics, but native preachers con-\\nnected with Protestant Missions are also charged with demand-\\ning admission into the presence of the local officials and\\npresuming on their connection with foreigners to claim civil privi-\\nleges. Rev. R. H. Graves, Recorder. 1884. See also Rev.\\nJ. Ross, in Recorder, August, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0089.jp2"}, "90": {"fulltext": "68 China and Christianity*\\ntianity, were extorted from the Emperors, evi-\\ndently against their better feeling, and, if one or\\ntwo short and sharp persecutions prompted by\\npersonal pique be excepted, required nearly\\nioo years to get promulgated and 60 years\\nmore to be put in full force, so deliberate are\\nthe movements of the Chinese governing ma-\\nchine. They were partially rescinded by the\\nTreaties of 1842-4, and finally by those of\\n1858, both of which were imposed on China\\nby force of arms. But a military conqueror\\nhas no power over opinion, and it is certain\\nthat the spirit which dictated the continuous\\nremonstrances of the high officials of the em-\\npire for two hundred years was in no way\\nchanged because a Minister, trembling for his\\nhead, signed the parchment placed before him\\nby the plenipotentiary of a victorious invader.\\nNeither was the feeling against Christianity\\nlikely to be soothed because the propaganda,\\nagainst which they had waged unceasing war, was\\nforced thus suddenly upon the Chinese. These\\ncircumstances render it dangerous for foreign\\npowers to permit the slightest relaxation of\\ntreaty observance on the part of the Chinese.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0090.jp2"}, "91": {"fulltext": "Christianity in China* 69\\nBut it would be unwise at the same time not\\nto take account of the actual predicament in\\nwhich their treaty obligations have placed that\\npeople.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0091.jp2"}, "92": {"fulltext": "70 China and Christianity*\\nVI.\\nTHE SOURCES OF CHINESE OPPOSITION.\\nIt were much to the purpose to extract, if\\npossible, from the record of the various\\nChinese persecutions the special features in\\nChristianity which render it so obnoxious to\\nthe Chinese, but such an inquiry is somewhat\\nhindered by the reticence of both sides. The\\nmissionaries reports have been edited as yet\\nonly in fragments, and their case has to be\\nlargely inferred from the course of events.\\nAnd as to the Chinese, it is never safe to\\naccept too literally their statements because of\\ntheir constitutional habit of avoiding on all\\nquestions a direct issue, and of economizing\\ntruth by putting forward frivolous and irrele-\\nvant arguments rather than meet a case squarely\\non its merits. The construction of the Chinese\\nmental apparatus, or the result of their social\\neducation, seems to bar the direct ingress and\\negress of thought, which consequently has to", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0092.jp2"}, "93": {"fulltext": "The Sources of Chinese Opposition* 71\\nbe filtered through a labyrinth of convolutions\\nwhich arrest the solid particles and allow only\\nthe more volatile a free passage. The real\\nconviction of a Chinese is scarcely to be\\nfathomed by his own brother, from whom\\nsomething is always held back, and is to be\\nascertained by acts and inferences rather than\\nby direct affirmation, even on solemn occasions.\\nThe obiter dicta of Chinese statesmen would,\\nif they could be gathered up and compared, be\\na safer key to the secrets of their mind than\\nthe more conscious mintage of their brain.\\nUnless this canon of interpretation be applied\\nto Chinese public documents, serious errors\\nwill be unavoidable.\\nFrom the favour with which, notwithstand-\\ning fierce academical and religious opposition\\nsustained through many centuries, Buddhism\\nwas received by the government, the hospital-\\nity accorded to the Nestorians and other West-\\nern sects, and the tolerance subsequently ex-\\ntended to the Mohammedans, it may be\\ninferred that the particular species of antagon-\\nism which has been evoked by modern Chris-\\ntianity was not felt towards those earlier", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0093.jp2"}, "94": {"fulltext": "72 China and Christianity.\\nreligious importations. Buddhism no doubt\\ncaptivated the popular mind in China and\\nJapan by supplying the great void left by the\\nteachings of the sages the promise of a future\\nlife, and a scheme of retribution paradise, and\\nremission of sins. The entrance of Moham-\\nmedanism may have been made easy by the\\npurity of its deism and simplicity of ritual\\noffering few points of attack. Nevertheless\\nthese two religions were not less subversive of\\nthe indigenous theocracy of China and her\\ntraditional superstitions than is Christianity\\nitself, and their comparative immunity from\\npersecution therefore goes towards establishing\\nthe fact that neither a new religion, as such,\\nnor its foreign origin, would be sufficient of\\nitself to arouse the antagonism with which, in\\nmodern times, Christian doctrine has been met\\nin China. The question is thus narrowed\\ndown to such special characteristics or external\\ncircumstances as may differentiate Christianity\\nfrom those other religious systems, and perhaps\\nmodern Christianity from its older forms.\\nIn the memorials of censors and statesmen\\nin the reigns of K ang-Hsi and of Wan Li of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0094.jp2"}, "95": {"fulltext": "The Sources of Chinese Opposition, 73\\nthe Ming dynasty, it is not difficult to trace\\nthe natural and inevitable jealousy of officials\\nwho saw strangers, however meritorious, pro-\\nmoted over their heads to honourable positions\\nin the imperial service. The case was not\\naltogether unlike that of the Hebrew captives\\nat the Babylonish Court, whose elevation by\\nsuccessive Kings excited the envy of cc the\\npresidents and satraps/ who, diligently seeking\\nto compass the fall of the foreigners, were\\ndriven to confess cc We shall not find any\\noccasion against this Daniel except we find it\\nagainst him concerning the law of his God.\\nAnd it is worth noting here that one of the\\napologists of Buddhism in the Tang dynasty,\\nLiu Tsing-yiian, in a tract translated by Mr.\\nGiles, lays stress on this, that Buddhism\\nadmits no envious rivalry for place or power.\\nOne prominent assailant came into direct\\npersonal conflict with the foreign missionaries,\\nabout a.d. 1665, who succeeded in supplant-\\ning Schaal and Verbiest for a time in the presi-\\ndency of the Astronomical Board, and was in\\nturn dislodged by them, disgraced and banished\\nfor detected errors in astronomical calculations.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0095.jp2"}, "96": {"fulltext": "74 China and Christianity*\\nFrom such a man, therefore, in the bitterness\\nof his defeat, we might expect to hear the\\nworst that could be said against the foreign mis-\\nsionaries, put in the form most likely to impress\\nthe Emperor and the leaders of opinion. Yang\\nKwang-sien made a direct attack on their reli-\\ngion. Not in the capital only, but through-\\nout the thirteen provinces their emissaries\\nhad spread, and he says What is it they\\nhave in mind to accomplish In the books\\nwhich he wrote against the missionaries, assail-\\ning with admirable energy their theological\\ntenets, and pointing out the social disinte-\\ngration which the system would work, Yang\\nuttered warnings of the sinister designs of the\\npropagators of these corrupt doctrines, and\\nappealed to posterity to attest the truth of his\\npredictions. He called loudly for the expulsion\\nof the foreigners on various technical grounds\\nalso From ancient times to the present, he\\nsays, has any one every crossed our frontier\\nwho has not been sent in by his State to bring\\ntribute Or did any of the subject States\\nAmbassadors ever come with tribute who not\\nonly did not return to his own country him-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0096.jp2"}, "97": {"fulltext": "The Sources of Chinese Opposition. 75\\nself, but also called hither fellows of his own\\nsort to assist in corrupting our people But\\nhis chief argument was based on the disasters\\nwhich Christianity was sure to bring upon the\\nState cc After a while, when trouble comes,\\nwill these converts contend against their fathers\\nand brothers, or will they help them\\nAccording to my humble judgment it is\\nbetter that we should be without a good\\ncalendar than that we should have foreign-\\ners among us. I fear that if we have\\nforeigners among us they will, by scatter-\\ning their gold, gather up the hearts of the\\npeople of our empire like as if one should carry\\nfire into a pile of straw fuel, and misfortune\\nwill come speedily. In a word, the effect of\\nthe doctrine, according to Yang, was to sub-\\nvert the relation of father and son, prince and\\npeople, or, as certain earlier conservatives in\\nanother part of the world expressed it, to turn\\nthe world upside down. Conscious that his\\nattacks would be set down to interested motives,\\nhe declared he would gladly be misconstrued\\nby his contemporaries if only he could escape\\nbeing honoured by posterity as a true prophet", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0097.jp2"}, "98": {"fulltext": "J 6 China and Christianity*\\nof China s distress. From the prominence\\ngiven to his anti-Christian writings after a lapse\\nof 200 years, it would appear that posterity\\nreally gives Yang the credit which he professed\\nhimself so anxious to avoid.\\n(The course of the anti-Christian agitation in\\nChina has been a consistent and unbroken one,\\ngathering strength as the religion, or its pro-\\nfessors, became better known, and reaching its\\nculmination in our own day though re-\\npressed in overt action under the double\\nstimulus of the spread of the sects, and of the\\nforeign treaties which protect them. From first\\nto last, with perhaps one exception, the Em-\\nperors have been more liberal or less appre-\\nhensive of danger than their Ministers, and\\nseemed always well pleased to command the\\nskilled service of the missionaries on easy\\nterms. /The opposition, although fed from\\ndivers sources, such as personal jealousy, phil-\\nosophical antipathy and religious sentiment,\\nseems to have centred itself on two principal\\npoints the dread of the political usurpation\\nand the popular aversion. For it was natural\\nthat the people should feel at least a prelim-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0098.jp2"}, "99": {"fulltext": "The Sources of Chinese Opposition* 77\\ninary repugnance to a sect which contravened\\nold customs, which kept aloof from local cele-\\nbrations, which held quasi-secret meetings, and\\naroused distrust by the alleged practice of arts\\nincomprehensible to the common people, and\\nassociated with witchcraft even by the educated\\nclasses.\\nThe opposition of religionists as such, e.g.,\\nthe Buddhist or Taoist sects, seems never to\\nhave been very formidable and the implied\\nsubversion of the root religion of the State\\nthe worship of the True God by the Emperor\\nfailed even to arouse the anger of the em-\\nperors themselves, the parties it might be sup-\\nposed most directly concerned in the mainte-\\nnance of the theocratic status.\\nWilliams quotes, and paraphrases, the prin-\\ncipal causes of trouble between the converts\\nand their countrymen, as recorded by Mon-\\nseigneur Saint-Martin, who was Vicar- Apostolic\\nof Sechuan from 1772 to 1784:\\nFirst. Christians are frequently confounded\\nwith the members of the Triad Society, or of\\nthe White Lily sect, both by their enemies", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0099.jp2"}, "100": {"fulltext": "78 China and Christianity*\\nand by persons belonging to those associa-\\ntions.\\nSecond. The Christians refuse to contrib-\\nute to the erection or repair of temples, etc.\\nThird. Betrothals are almost indissoluble\\nin China and whenever the Christians refuse\\nto ratify them by proceeding to a marriage\\nalready commenced, they are regarded as law-\\nbreakers and treated as such.\\nFourth. All communications with Euro-\\npeans being interdicted, the magistrates seek\\ndiligently for every evidence of their existence\\nin the country, by searching for the objects\\nused in worship, as crosses, breviaries, etc.\\nFifth. The little respect the converts have\\nfor their ancestors.\\nSixth. The Converts are obliged to take\\ndown the ancestral tablets in order to put up\\nthose of their own religion, and they are seldom\\nforgiven for this.\\nSeventh. The indiscreet zeal of neophytes\\nin breaking the idols or insulting the objects\\nof public worship, is one of the commonest\\ncauses of persecution.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0100.jp2"}, "101": {"fulltext": "The Sources of Chinese Opposition* 79\\nEighth. Disputes between the missionaries\\nthemselves.\\nIt is possible that the most constant source\\nof opposition to the Christian propaganda is\\none that is never explicitly referred to in speech\\nor writing, the apprehension of loss of influ-\\nence by the whole lettered and official classes.\\nIn the patriarchal and theocratic system under\\nwhich the empire is administered, the magis-\\ntrates of all ranks in their official capacity, and\\nthe scholars as amateurs, not only rule but\\naspire to regulate the people in their various\\nconcerns, and as they must know by instinct\\nthat the success of the propaganda would in-\\nvolve the solution of their traditional tenure\\nof influence, their implacable hostility to Chris-\\ntianity may be inferred without reference to its\\nmerits as a religion. And when to this provo-\\ncation is added the deposition of the whole\\nclassical lore of China to a subordinate place\\nwhich is one of the commonest of the Chris-\\ntian demands the exasperation of the classes\\nwhich live in that literature needs no further\\nexplanation. A parallel might be imagined if", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0101.jp2"}, "102": {"fulltext": "80 China and Christianity.\\na foreign propaganda in Great Britain were to\\ninsist, as a preliminary step, on the dethrone-\\nment of the Bible and Shakespeare from their\\nsupreme position as English classics. It is\\nright to say, however, that many, perhaps most,\\nof the modern missionaries are finding an hon-\\nourable place in their school curricula for the\\nreading of Confucian classics. 1\\nMany of the expressions of the popular\\nfeeling against Christianity in China resemble\\nthose which were current in the regions where\\nthe religion first spread. The affronts offered\\nto the national gods, abstention from public\\nceremonies, the scandals of promiscuous meet-\\nings, the resort to magical arts, the scooping\\nout of eyes, and other abominations read like\\ncharges copied by the Chinese from the West-\\nern pagans, their similarity going some way\\n1 The fundamental truth of Confucianism, that man should\\nstrive to live in harmony with the will of Heaven, lies at the\\nbasis of all true religion. Rev. F. L. Hawks Pott, Chinese\\nRecorder, July, 1892.\\nI have found the classics of incomparable value, both in\\nconvicting of sin, in the inculcation of duty, in upsetting idolatry,\\nand in establishing our Christian ideas regarding the omnipres-\\nence, the almighty power, and the universal care of the one\\nliving God. Rev. J. Ross, Chinese Recorder, August, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0102.jp2"}, "103": {"fulltext": "The Sources of Chinese Opposition* 81\\ntowards corroborating the bona fides of both.\\nBeliefs and sentiments, however irrational, which\\nthus well up spontaneously at such distant\\nperiods of time and among peoples so unknown\\nto each other, are evidently too firmly planted\\nin human nature to be eradicated either by\\nargument or rougher measures. To the pres-\\nent day there are communities in Europe who\\nbelieve in abominations being practised by\\nJews on Christian children, and the cruelties\\nto which that persecuted race have been sub-\\njected in every country where they have settled\\nconstitute a standing proof of the endurance of\\nracial and religious prejudice. Gradually, under\\nthe solvent influences of time and enlighten-\\nment, such notions will doubtless die the slow\\ndeath of superstitions, but the strong hand\\nindiscreetly applied to them is apt to harden\\nprejudices which will yield only to invincible\\nforbearance. 1\\n1 Of course the true root of the aversion lies deeper than all\\nthat. Dr. Faber points at it {Messenger, July, 1892): The\\nChinese have learned from the Roman Catholics and from their\\nhundred years of struggle against Christianity to fully realize\\nthat the propagation of this religion concerns nothing short of\\nthe very existence of the Chinese peculiar theory of life in its en-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0103.jp2"}, "104": {"fulltext": "82 China and Christianity.\\nThe practical statesman, on either side, will\\ntherefore most profitably concentrate his atten-\\ntion on the one point of the assumption of\\npolitical power whether intended or not\\nintended by the teachers and converts to\\nChristianity, which is the most obvious source\\nof anxiety to the Chinese government. 1\\nThere is not, of course, an individual mis-\\nsionary, nor any one of the sects into which the\\nforce is divided, who would not warmly repu-\\ndiate anyMesign of interference with the inter-\\nnal administration, and in most cases with the\\npurest sincerity. But protestations have, un-\\nfortunately, no influence whatever on the\\ncourse of events, for it is not by the malice\\nprepense of individuals that dangers to the\\nState are set up, but by the natural evolution of\\ntirety Perhaps the word theory even puts too formal a\\nlimitation on the Chinese feeling, for something more vital and\\nmore diffusive than a mere theory of life seems required to\\naccount for such infinite variety and intensity of expression, and\\nto prompt such spontaneous action, where the propagation of\\nChristianity is concerned.\\n1 As far as religion is concerned the Chinese are not only\\nreasonable, but extremely tolerant, till the professed religion as-\\nsume, or is believed to assume, a political aspect. Rev. J.\\nRoss, Chinese Recorder, August, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0104.jp2"}, "105": {"fulltext": "The Sources of Chinese Opposition* 83\\ntheir principles. Not that in this connection\\nindividuals are always free from blame, for\\nmany could be named who really have arro-\\ngated authority, given themselves official rank,\\nor who have at least exacted the deference and\\nassumed the state belonging to such rank, 1\\nwho have in some cases even levied military\\nforces, to be used in aid of law and order,\\nbe it admitted, and some who have dabbled\\nin palace intrigues of a worldly character. And\\nalthough hundreds more could be pointed out\\nwho bear themselves with perfect humility\\namong their neighbours, their influence, within\\nthe purview of state government, is almost un-\\nappreciable. It has been a long standing\\n1 The often quoted observation of Father Ripa, quoted because\\nof its obvious candour, is to the following effect\\nIf our European missionaries in China would conduct them-\\nselves with less ostentation and accommodate their manners to\\npersons of all ranks and conditions, the number of converts\\nwould be immensely increased, for the Chinese possess excellent\\nnatural abilities, and are both prudent and docile. But they have\\nadopted the lofty and pompous mannei known in China by the\\nappellation of Ti mien. Their garments are made of the\\nrichest materials they go nowhere on foot, but always in sedans,\\non horseback, or in boats, and with numerous attendants follow-\\ning them. With a few honourable exceptions, all the mission-\\naries live in this manner.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0105.jp2"}, "106": {"fulltext": "84 China and Christianity.\\ngrievance of the government that the foreign\\npriest trains his flock to look to him for protec-\\ntion instead of to the constituted authorities.\\nThe simple fact of any considerable number\\nof the inhabitants separating themselves from\\nthe general population must be a source of un-\\neasiness to rulers, and the whole stream of offi-\\ncial records proves that the secret sects are the\\nchronic bugbear of the government of China.\\nChristianity is not only reckoned as one of the\\nsects, but it is the most difficult to manage be-\\ncause the autonomy to which it tacitly aspires\\nis always, in these days, liable to be backed by\\nforeign force. Hence the terror with which\\nsome, and the aversion with which others, of\\nthe local officials regard communities of Chris-\\ntians.\\n-In Protestant journals the question is some-\\ntimes discussed whether, and how far, it is judi-\\ncious for the foreign missionaries to plead the\\ncause of their converts before local magistrates\\nin cases where the secular interests of the\\nChristians are involved and it is assumed that\\nthe native converts sometimes abuse the advan-\\ntage they derive from the support of their for-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0106.jp2"}, "107": {"fulltext": "The Sources of Chinese Opposition* 85\\neign pastors with the Consul behind them,\\nto claim N privileges which on their merits as\\nmere Chinese they would not dare to do. 1\\nWhatever conclusion may be eventually ar-\\nrived at in these literary discussions, the fact of\\nthe subject being so treated at all goes far to\\njustify the whole contention of the Govern-\\nment. *In many parts of the country clan\\nfights are provoked by the Christians presum-\\ning on their missionary protection .N The very\\nlatest persecution, that in Pakow, in Mongo-\\n1 A missionary receives a report from one of his Church\\nmembers that his heathen neighbour is persecuting him. He ap-\\nplies to the mandarin, who refuses to see him. Then he goes to\\nhis Consul. His Consul reluctantly refers it to the higher Chi-\\nnese authorities. They send down a wen shu ordering the local\\nmandarin to stop persecution. The native convert has never ap-\\npealed on his own account to the mandarin. On examination it\\nmay or may not turn out a bogus concern altogether. Ten to\\none it is an insignificant affair. But the remoter con-\\nsequences are not insignificant. The Christian has been taught\\nto lean upon a protection he is not entitled to the heathen feels\\nthat he is being tyrannised over by the hated foreigner, who, ac-\\ncording to his notions, has no business to be in the country. The\\nmandarin has been snubbed for no fault of his own the higher\\nofficials feel that in admitting the missionary they pulled down a\\nhouse over their heads, and the Consul wishes the missionary\\nand his peddling concerns far enough. Rev. G. T. Candlin,\\nin Manchester Guardian, 21st December, 1891.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0107.jp2"}, "108": {"fulltext": "86 China and Christianity*\\nlia, in November last, was but the eruption of\\none of those smouldering feuds. The Chris-\\ntians there being numerous and compact had in-\\ncurred the enmity of their heathen neighbours,\\nparticularly of the c Fsai-li, or Abstinence Sect,\\nto whom, it is said, they gave much provoca-\\ntion. In law suits, the magistrate, intimidated\\nby the presence of the foreign priest, and ap-\\nprehensive of censure from Peking if he should\\nfurnish any pretext to the foreigner to appeal\\nto his Minister, favoured the Christian liti-\\ngants so openly as to excite mutiny in the\\nneighbourhood, which resulted in a massacre\\nof the Christians. If the records of the em-\\npire were fully searched, such cases, though\\nnot all so grave, would probably be found\\ncommon enough to account for a general re-\\nsentment against a perennial source of trouble\\nand personal risk to the officials throughout\\nthe country.\\nSuch military exploits as those of Mon-\\nseigneur Faure in Kueichow, and Monseigneur\\nDelaplace in Chekiang, although serving the\\ncause of the government in a crisis that threat-\\nened danger to its existence, could not but open", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0108.jp2"}, "109": {"fulltext": "The Sources of Chinese Opposition. 87\\nthe eyes of Chinese statesmen to possibil-\\nities of a different kind. These two prelates\\nwere loyal men, of whom one died in Kwei-fu\\nin 1 871, and the other lived to enjoy the con-\\nfidence of the Chinese government as Vicar-\\nApostolic in Peking. But who would stand\\nsponsor for their successors, who in some simi-\\nlar emergency might wield similar power, but\\nemploy it to a different end Indeed, certain\\ndefiant expressions of Monseigneur Deflesche\\nin Sechuan, during the troubles there about\\n1870, intimated to the French Government\\nthat the Church in that province had confi-\\ndence in its own means of self-protection. A\\nnation would hardly be in a satisfactory posi-\\ntion which was liable to have to treat with an\\nalien in its midst at the head of troops of his\\nown raising, whether in the capacity so easily\\ninterchangeable of ally or enemy. Her ex-\\nperience of her Mohammedan subjects would\\nalone render China suspicious and irritable in\\nface of separate communities in either guise.\\nFor though in that religion itself there is\\nnothing inimical to the government any more\\nthan there is in Christianity, yet the circum-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0109.jp2"}, "110": {"fulltext": "88 China and Christianity*\\nstance of a numerous body of co-religionists\\nthrown together by their alienation from the\\npeople round them is a skeleton always in the\\ncupboard. The nucleated body must ever be\\nharder than the mass in which it is imbedded,\\nas was illustrated with costly vividness in the\\ntwo great Mohammedan rebellions in Yiiman\\nand in Kashgar, which arose and were quelled\\nwithin the present generation, after sacrifices\\nwhich taxed the resources of the empire to the\\nuttermost.\\nHer standing warfare with the sects and\\nsecret societies, therefore the many insurrec-\\ntions these have raised in the past the devas-\\ntations of Taipings, Panthays, and Dunganis,\\nand the waste of life and property incidental to\\ntheir overthrow would seem to justify the\\nfears of China in regard to the advance of any\\nforeign religion; and of ail the sects and soci-\\neties which have yet appeared Christianity is\\ncertainly not the one that has in general\\nproved to be the most docile. If, indeed, the\\ngovernment officials were willing, or were in a\\nposition, to observe the gentler fruits of Chris-\\ntian teaching, their political apprehensions", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0110.jp2"}, "111": {"fulltext": "The Sources of Chinese Opposition* 89\\nmight be somewhat allayed; for they would\\nsee in many rural villages throughout the\\ncountry the leaven of the new faith working its\\nway in the silent manner in which the eternal\\nforces always do work and they would see, if\\nthey had eyes for such things, evidences of\\namelioration in the life of the people, cleanli-\\nness and kindliness spreading, intelligence\\nawakened, the desire for knowledge implanted,\\nreading taking the place of gambling in the\\ncottages, and the conditions of existence sweet-\\nened, brightened, and elevated for many a\\npoor family. Equally in Catholic and Protes-\\ntant mission stations might such peaceful\\nprogress be witnessed, not as the result of\\neither Catholic or Protestant polemics, or of\\nexciting literature, but of the personal magnet-\\nism of men and women whose lives reflect the\\nlight of love. Unfortunately, however, but\\ninevitably, the features of Christianity which\\nchallenge the attention of the outer world, and\\nespecially of rulers, do not belong to that class,\\nbut to those which are associated with aggres-\\nsiveness. It is for such phases of the religion\\nalone that state regulations are required, just", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0111.jp2"}, "112": {"fulltext": "oo China and Christianity\\nas the ordinary laws of a country have the ap-\\npearance of ignoring its orderly citizens and are\\nostensibly concerned only with the minority\\nwho violate the social order.\\nNor is it reasonable to expect the Chinese\\ngovernment to be more Christian than the\\nChristians themselves and whatever may be\\nthe intrinsic merits of the religion as expressed\\nin the lives of saints and the death of martyrs,\\nthe most eloquent apology could not speak to\\na heathen government in such cogent language\\nas the acts of the representatives of Christian\\ngovernments with whom it has daily inter-\\ncourse. The Chinese may be lacking in spir-\\nitual perception, but they cannot be denied the\\nquality of common shrewdness, which enables\\nthem to take a fairly correct gauge of the\\nforeigners of all classes with whom they come\\nin contact, and of their motives of action.\\nWhat, then, are they to think of the sacred-\\nness of a religion of which they see foreign\\npowers competing for the championship merely\\nin order that they may make political capital\\nout of it to vex China or, baser still, in order\\nthat they may make common merchandise of\\nthe Christian Church", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0112.jp2"}, "113": {"fulltext": "The Sources of Chinese Opposition* 91\\nIt seems superfluous again to repeat, that\\nChina has not alone, indeed scarcely at all, to\\nweigh the inner character of Christianity but\\nto contemplate the Church in alliance with\\npowerful nations who, whether treating religious\\naffairs as ancillary to their own ambitions, or\\nbeing goaded by the Church to action against\\ntheir will, in either case make her cause their\\nown. China has had memorable experience of\\nsuch, to her, ill-omened alliances. It was the\\ndeath of a Catholic priest, whose residence in\\nthe interior at the time was illegal, that fur-\\nnished Napoleon III. the pretext for invading\\nChina and sacking the Palace. It was alleged\\npersecutions in Cochin-China that furnished,\\nat the same convenient juncture, the pretext to\\nFrance to take possession of that territory, and\\nwas the not very remote cause of the Tong-\\nking war which lately cost China 60 million _\\ntaels, besides the loss of the protectorate. Thus\\nthe blood of the martyrs has been the seed of\\nforeign colonial empire, of whose aggrandize-\\nment China has had to pay the cost.\\nThe experience of China, so far as it has yet\\ngone, therefore, is not out of keeping with the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0113.jp2"}, "114": {"fulltext": "92. China and Christianity\\nrecord of Christianity elsewhere. And traits\\nnow exhibited in China, which are found to\\ncorrespond with those observed in remote\\ntimes and places, may not unfairly be taken\\nas practically inseparable from the only forms\\nof Christianity which have been able to assert\\nthemselves amid the strife of nations, however\\nmuch these characters may seem at variance\\nwith the principles enunciated by its Founder.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0114.jp2"}, "115": {"fulltext": "The Taiping Rebellion* 93\\nVII.\\nTHE TAIPING REBELLION.\\nBeyond these general and more or less cal-\\nculable risks connected with Christianity, China\\nhas had a special and perhaps unique experi-\\nence of an incalculable danger of the most seri-\\nous character, which calls for some notice here.\\nThe Taiping rebellion, which wasted the richest\\nprovinces of the empire during a space of\\nfifteen years (reducing populous cities to rub-\\nbish heaps and fertile lands to deserts), and\\nwhich has been estimated by some to have re-\\nduced the population one way and another by\\n50 million souls, or according to Dr. Wells\\nWilliams, 20 millions, was the direct outcome\\nof Christian teaching. Dr. Edkins calls it\\nthe Christian insurrection. Few nations\\nhave had to endure the like, and a State that\\nhas recently passed through such a life-and-\\ndeath struggle may be pardoned a little cool-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0115.jp2"}, "116": {"fulltext": "94 China and Christianity*\\nness towards the propagation of the doctrines\\nwith which the movement was associated.\\n[The Protestant missionaries then in China\\nwere elated at the outburst of the great Rebel-\\nlion, not because they cherished enmity to the\\ngovernment which apparently was about to be\\noverthrown, but because of the demonstrated\\nsuccess of their teaching. It was not their\\nfault that the country was being desolated\\nthat was one of the incidents of warfare, and\\nthe imperialists were at least as ruthless as the\\nrebels but certain sacred names were blazoned\\nin the Rebel proclamations, and in their books\\nand tracts. Such is fanaticism. Let Heaven\\nand Earth perish, 1 so that our scheme of ver-\\nbal theology may triumph. For eight years,\\nand perhaps longer, the Protestant missionaries\\ncontinued to be partisans of the Rebels, 2 and\\none of the most experienced of them, at the\\n1 Among Christians there is, we are sorry to say, too large a\\nparty that would rather allow heaven and earth to go to pieces\\nthan confess a mistake on their part. Dr. Faber.\\n2 They had also the contemporary (1856) sympathy of the\\ntoo-soon forgotten Thomas Taylor Meadows, whose valuable\\nwork on China stands on the shelves of a certain circulating\\nlibrary these many years, uncut.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0116.jp2"}, "117": {"fulltext": "The Taiping Rebellion* 95\\nhead-quarters of the chief, was enthusiastic\\nover the orthodoxy of the junior leaders whom\\nhe personally cross-examined in the presence\\nof, among others, the present writer, as late as\\n1 86 1. The tide eventually turned, and in\\nview of the decidedly polygamous proclivities\\nof the Wang himself, and some rather serious\\naberrations in doctrine, the missions gradually\\nwithdrew their sympathy, washed their hands\\nof the new Christians Dr. Williams calls\\nthem these misguided men and passed\\nby on the other side.\\nThis was very well for the foreign evangel-\\nists, but what of the Chinese government It\\ncould not blow hot and cold, but had to make\\nup its mind and meet the calamity, whether in\\nits quasi-orthodox character, as it appeared\\nwhen viewed from a distance, or in its more\\nheretical aspect when seen at closer quarters.\\nAnd what of the fifty, twenty, or were it even\\nbut ten, millions of victims Their ghosts as-\\nsuredly would be little solaced by the news\\nthat after all certain flaws had been found in\\n1 The Catholic missions were adverse to the rebellion con-\\nsistently from first to last.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0117.jp2"}, "118": {"fulltext": "96 China and Christianity.\\nthe orthodoxy of the Rebels. It was obvi-\\nously the same thing to people and govern-\\nment whether these scourges of theirs were\\nsound on the Filioque, or not.\\nIn his work on Religion in China/ third\\nedition, 1884, Dr. Edkins gives an interesting\\nthough brief account of the genesis of the\\nTaiping rebellion,, which, republished thirty\\nyears after the final suppression of the rising,\\nmay be taken as the verdict by which the\\nProtestant missionaries are, on the whole, will-\\ning to abide. cc The insurrection/ he says,\\nbegan in strong religious impressions de-\\nrived from reading the Scriptures and tracts\\npublished by Protestant Missionaries\\nWe see in this movement the effect of the dis-\\ntribution of Bibles and Christian tracts\\nThey felt the power of Christian truth\\nbut they were without guidance in com-\\nprehending the use of the Old Testament in\\nChristian times. In plainer language the\\nWang drew his inspiration from the Hexa-\\nteuch, and other parts of Scripture, and with\\nhis Oriental aptitude for visions, convinced\\nhimself that he was divinely commissioned to", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0118.jp2"}, "119": {"fulltext": "The Taiping Rebellion. 97\\nslay his idolatrous countrymen, and to com-\\nbine in his own person the missions of Joshua\\nand King David. 1 The Bible, without note\\nor comment, working on a half-educated,\\nbrooding, and unprepared mind\\nThe Christian insurgents in China never\\nhad the confidence of any part of the nation,\\nsays Dr. Edkins. The missionaries have\\nnevertheless been much encouraged by the\\nTaipings, whose conversion they deemed an\\nearnest of the evangelization of China while\\nthe political aims and deplorable excesses of the\\nrebels were attributed to, if not excused by, the\\nabsence of personal instruction by foreign mis-\\nsionaries, a wholly insufficient account of the\\nmatter.\\nTo the Chinese government and people,\\nhowever, there was no extenuating circum-\\nstance in the movement, which they always\\nspeak of wifeh unmitigated horror. The impe-\\nrial rescript on the report of the death of the\\n1 Supposing Clovis had in any degree searched the scrip-\\ntures as presented to the Western world by St. Jerome, he was\\nlikely, as a soldier-king, to have thought more of the mission of\\nJoshua and Jehu than of the patience of Christ, whose sufferings\\nhe thought rather of avenging than imitating. Ruskin.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0119.jp2"}, "120": {"fulltext": "98 China and Christianity*\\nChief said with a pathos rarely found in State\\npapers Words cannot convey any idea of\\nthe misery and desolation he caused the meas-\\nure of his iniquity was full, and the wrath of\\nboth gods and men was roused against him.\\nIt is no Chimaera, therefore, that the Chinese\\ndread in Christianity but a proved national\\nperil, their vague intuitions of this having\\nripened suddenly into a terrible experience.\\nPerhaps the gravest feature in the Taiping out-\\nbreak, considered as an episode of Christian\\ndevelopment, was that, although unforeseen, it\\nwas a not unnatural result of the fermentation\\nof Hebrew theology and theocracy undiluted, in\\nminds fretting at the hardness of the problems\\nof life.\\\\ Regarded in the light of religious\\nhistory the great Christian insurrection was not\\nmore extravagant in its combination of ferocity\\nwith fervour than other moral hurricanes which\\nhave swept over mankind, though the uncon-\\nscious blasphemy of its creed may perhaps put\\nit in a class by itself.\\nThere is here no question as to the intrinsic\\nmerits of the Taiping insurrection, or the true", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0120.jp2"}, "121": {"fulltext": "The Taiping Rebellion, 99\\ncharacter of its head. Whether it would have\\nbeen better in the long run for the Chinese, or\\nfor the human race, that the movement should\\nhave succeeded, or whether the leader was a hero\\nor an impostor, are speculations which have an\\ninterest of their own, but are out of place here,\\nour concern being only with the phenomena of\\nthe rising, and with the estimate formed of it\\nby the Chinese government and people, who\\nhave the pre-eminent right to judge.\\nThe practical question is, what security have\\nthe Chinese against a repetition of this, or some\\nother form of calamity? The depths of fanati-\\ncism have not yet been sounded, nor the pos-\\nsible vagaries of the human heart exhausted.\\nMuch the same evangelizing proceedings,\\nwhich incited the Taiping rebels, at least so far\\nas the Chinese Government can be expected to\\ndistinguish, are being carried on without inter-\\nmission over a vastly wider field and the mis-\\nsionaries to-day know perhaps as little of the\\nferments which they may have set up in thou-\\nsands of minds, 1 as they did of the incubation\\n1 The Chinese both converts and heathen know the mis-\\nsionary better than the missionary knows them. The fact\\nLrft.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0121.jp2"}, "122": {"fulltext": "ioo China and Christianity*\\nof Taipingdom. They disseminate among\\nunknown millions the most stimulating litera-\\nture ever penned, apparently without misgivings\\nas to the results.\\nwould seem to imply a strange inability on the part of the for-\\neigner to reach that mysterious realm, the celestial mind.\\nChinese Recorder, August, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0122.jp2"}, "123": {"fulltext": "Anti-Christian Literature* 101\\nVIII.\\nANTI-CHRISTIAN LITERATURE.\\nDr. Wells Williams devotes a paragraph\\nor two of that standard repository of what is\\nknown about China, The Middle Kingdom, to\\nthe discussion of the efficacy of propagandism\\nby means of the printing press. Fifty thou-\\nsand books were scattered on the coast in cer-\\ntain voyages of a semi-missionary character in\\n1836 and 1837, and more than double that\\nnumber about Canton, Macao and their vicin-\\nity. No one supposed that the desire to re-\\nceive books was an index of the ability of the\\npeople to understand them if the plan\\noffered a reasonable probability of effecting\\nsome good, it certainly could do almost no\\nharm. What kind of harm might be in the\\nmind of the learned author is not explained,\\nthe worst fate suggested in the context for the\\nharmless literature itself being to be cut up", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0123.jp2"}, "124": {"fulltext": "102 China and Christianity\\nfor wrapping medicine and fruit, which the\\nshopman would not do with the worst of his\\nown books. A generation later, one mission\\npress in Shanghai was pouring out thirty\\nmillion pages annually, an amount which was\\nmore than doubled by the other mission\\npresses and Dr. Williams, in recording this\\ngigantic feat, 1 adds The effects of this litera-\\nture upon the native mind which these agencies\\nare scattering wider every year will be apparent\\nin the near future. No doubt; but what are\\nthe fruits already apparent One crop ripened\\nand garnered, as we have seen, was the Taiping\\nrebellion. Another copious harvest is being\\nnow gathered in the notorious Hunan publi-\\ncations. Vile and unmannerly though these\\nbe, they yet constitute a reply to the pressing\\nappeal of the missionaries to the Chinese\\nliterati^ and it is not the challenger who has\\nthe choice of weapons. 2 Of all the provinces\\n1 We want quality, not quantity. We have an associa-\\ntion Secretary who repeats ad nauseam the word millions, and\\nwhose cry is perpetually for money. You never hear this cry\\nfrom Apostles. Rev. R. H. Cobbold, in Messenger, April,\\n1892.\\n2 The famous and infamous placards of the last eighteen", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0124.jp2"}, "125": {"fulltext": "Anti-Christian Literature. 103\\nHunan is the one which has been inundated\\nwith what claims to be Christian literature,\\nand thereby Hunan has been provoked to\\nreturn samples of its own. Missionaries, espe-\\ncially of the Protestant sects, have in generous\\nemulation during fifty years been doing with\\nall their might what their Founder expressly\\nwarned them not to do (Matt. vii. 6 and\\nnow they stand horrified at the consequences\\nwhich he foretold as precisely as if this particu-\\nlar case had been in his mind.\\nIt is not, perhaps, the holy things so much\\nas the needlessly irritating, possibly insulting,\\nand really unedifying and unintelligible things\\nsometimes contained in the Christian litera-\\nmonths are avowedly a counterblast of the Society s tracts. If\\nthe truth is to conquer the foulness of error. we must be\\nready to stem the issuing stream by an inflow of pure literature.\\nHankow Religious Tract Society s Appeal. Chinese Recorder,\\nMarch, 1892.\\n1 In pursuing the course described above [the reckless circu-\\nlation of Christian literature] we have sometimes acted in direct\\nopposition to the spirit if not the letter of our Saviour s com-\\nmand Give not that which is holy, etc Our failing to fol-\\nlow the instructions of our Lord in this respect may perhaps\\naccount for the meagre and disappointing results which have fol-\\nlowed the very extensive distribution of books for the last 40 or\\n50 years. Rev. Dr. Nevius, Recorder, 1884.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0125.jp2"}, "126": {"fulltext": "104 China and Christianity*\\nture which are the most answerable for the\\nfilthy abuse which has been lavished on the\\nmissionaries and their faith. It is not of course\\nto be doubted that the editing 1 and circulation\\nof tracts and scriptures is carried out as effi-\\nciently as the stupendous mass of matter dealt\\nwith allows, 2 but until some competent and\\nindependent sinologue assumes the task of\\nsifting the productions of the mission presses\\nthe world cannot know what incentives may\\nhave been offered unwittingly to these Chinese\\nrevilers. It is by no means impossible that\\neven the foulest of their epithets might be\\ntraced to some unhappy expressions in original,\\nor translated compositions by foreign mission-\\naries impatient to try their hand 3 before acquir-\\n1 Most of these books, as also the greater number of articles\\nin the newspapers put in the hands of the Christians, contain in-\\ndigestible stones instead of bread. Dr. Faber. But what of\\nthe non-Christian population of Hunan, and elsewhere Would\\nnot stones of offence be in their case a more descriptive\\nterm?\\n2 The Hankow Tract Society issues one million tracts every\\nyear.\\n3 Perhaps nothing has been more hurtful to missionaries in\\npreparing books, than haste, the desire to hurry it through\\nthe press lest some of the readers of China should die without", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0126.jp2"}, "127": {"fulltext": "Anti-Christian Literature. 105\\ning sufficient command of that double-edged\\nweapon, the Chinese language or of others\\ncarried away by an inflexible conviction that\\nwhat is good in season and in appropriate cir-\\ncumstances must be good absolutely and\\nalways. Dr. Chalmers, of Hongkong, once\\nheard a Chinese crowd laughing at the preach-\\ning of a foreigner who was incessantly repeat-\\ning the Chinese name for God, Tien-chu. But\\nhis manner of pronouncing the words conveyed\\nthe sense of mad pig at every utterance of\\nwhich the audience broke out into peals of\\nlaughter. Ex uno disce omnes. What could\\nmissionaries themselves not say on such topics\\nwould they testify The incident is truly full\\nof grave suggestiveness. 1\\nLet it be granted that the Christian literature\\nwith which Hunan has been flooded is for the\\nmost part wholesome and void of offence.\\nThe Chinese literati, however, with their strong\\nseeing it t In a great majority of instances unprejudiced judges\\nwill be of the opinion that the world can afford to wait a little.\\nRev. Dr. Nevius, Recorder, 1884.\\n1 The bestial expressions complained of in the Hunan pam-\\nphlets are stated by the latest authorities to be exactly such plays\\non words as are indicated in the text.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0127.jp2"}, "128": {"fulltext": "106 China and Christianity*\\nprejudices and their foregone conclusion, natu-\\nrally select the parts most suitable for their\\ncontroversial purposes just as the Christian\\nmissionaries perhaps hold up the worst of the\\nChinese tracts for execration. But could any\\nthing be more untoward than the connection\\nof the methods of propagandism with this ava-\\nlanche of bad literature which issues continu-\\nously from Hunan\\nSo far, however, are the zealous missionaries\\nof Hankow and Wuchang from seeing the\\nmatter in this light that they make urgent ap-\\npeals for increased means of carrying on their\\nduel with the Hunan pamphleteers, only claim-\\ning that their adversary be muzzled while they\\nredouble their efforts to silence him.\\n1 To oppose enmity is to increase it. There is much\\nslang and obscene language in the streets which we, in most cases,\\ncannot comprehend, but may see the effects of it on the faces of\\nthe by-standers. To go on with a religious discourse under such\\ncircumstances would show a want of good taste and judgment on\\nthe part of the preacher. When an audience shows signs of\\nprofanity or indifference, then, a dignified silence is the best ora-\\ntion. The Jews not only opposed the apostle, but they blas-\\nphemed. This made any further preaching among them hope-\\nless. Dr. Faber.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0128.jp2"}, "129": {"fulltext": "Anti-Christian Literature* 107\\nWith two such, and so widely different\\nanswers to their message to China before them\\nit might seem reasonable for the propaganda to\\npause and consider what form the next answer\\nmay possibly take, whether in the near, or the\\ndistant future. But it is remarkable that the\\nmissionaries, so far at least as they may be con-\\nsidered to be represented by the two learned\\ngentlemen above cited, seem scarcely conscious\\nof the possibility of evil resulting from this\\nprodigious mass of what may be called dy-\\nnamic literature.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0129.jp2"}, "130": {"fulltext": "io8 China and Christianity*\\nIX.\\nCHRISTIANITY IN JAPAN.\\nSome readers who have followed the theme\\nthus far may possibly wonder that while frequent\\nreference has been made to other countries\\nthere has been no allusion to the remarkable\\nhistory of Christianity in Japan. But the cir-\\ncumstances of that country and its people are\\nso different from those of China that it might\\nbe misleading to make any comparison, except\\nas a matter of curiosity. Japan is a State which\\nmay be said to have always known its own\\nmind, and acted out its opinion. When she\\nadmitted Christianity she did so heartily when\\nshe suppressed it she did so relentlessly, but\\nnot without valid reason and when she read-\\nmitted the religion it was as part and parcel of\\nthe general civilization of the Western nations\\nto which by deliberate choice Japan opened\\nwide her arms. By the promptitude of her", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0130.jp2"}, "131": {"fulltext": "Christianity in Japan* 109\\ndecision Japan avoided all appearance of coer-\\ncion by foreign powers. (What, by the way,\\ndoes Mr. Bosworth Smith mean by his repeated\\nreferences to the criminality of Great Britain s\\nwars with Japan And her treaties contain\\nno toleration clauses, nor any that are deroga-\\ntory to her dignity, although an idea has been\\nkindled in recent years that the extra-territorial\\nstipulations do belong to that category. There\\nis consequently no true analogy between the\\nrespective relations of China and Japan towards\\nforeign nations, foreign religions and foreign\\nlife. The geographical proximity of the two\\ncountries does no doubt suggest to the Western\\nworld a similarity in their circumstances which,\\nhowever, is only superficial and if their oppor-\\ntunities of observing each other prompt some\\nmutual emulation, that also is scarcely less\\nsuperficial. Ships and guns, military drill, and\\nmaterial appliances may be copied, but what\\nmakes for the peace and prosperity of a nation\\nis too deep for imitation, it must be a growth\\nfrom within, nourished though it may be by\\natmospheric influences from without. Japan\\nseems to be receiving Christianity in its most", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0131.jp2"}, "132": {"fulltext": "no China and Christianity-\\ninnocuous and enduring form, for the people\\nare receiving it, and the pyramid is being built\\non the widest base. Of the many pleasing\\nspectacles which a visit to that tourist s paradise\\nalways affords, perhaps none leaves a more\\nagreeable impression than the decorous worship\\nof large Japanese congregations conducted en-\\ntirely by natives. And the vernacular religious\\npress is now a recognized factor in the social\\nsystem. The government there has no fears\\nabout its Christian subjects, whom it knows\\nonly as exemplary citizens and it winks at the\\npious frauds of the foreign missionaries who\\ntake out passports to travel for their health or\\nin the pursuit of science, because it recognizes\\nthat it has the propaganda well in hand. The\\nestablishment of the Catholic Hierarchy in\\nJapan affords the most substantial proof that\\nthe government of that country has adopted a\\npolicy of benevolent toleration towards Chris-\\ntianity, based on the conviction that it will\\nnever have to account to foreign powers for its\\nattitude towards either the religion or its fol-\\nlowers. Added to which, the Japanese people\\nare peculiarly sensitive to all foreign influences,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0132.jp2"}, "133": {"fulltext": "Christianity in Japan, in\\nand do not present that mass of stolid resistance\\nwhich innovations encounter in China. The\\ncircumstances attending the introduction of\\nChristianity into the respective countries, there-\\nfore, present scarcely anything but sharp con-\\ntrasts, and probably no lesson for China can be\\ndrawn from Japan excepting such as could only\\nbe applied by reversing the wheel of history\\nfor fifty years, and undoing the chapter of evo-\\nlution by which the new Japan itself has\\nemerged from its secular isolation.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0133.jp2"}, "134": {"fulltext": "ii2 China and Christianity*\\nX.\\nPRACTICAL CONSIDERATIONS.\\nReverting to the proposition with which\\nwe set out, China has been compelled by na-\\ntions stronger than herself to admit their re-\\nligion, which, after full deliberation, she had\\ndecided to reject, and for reasons which,\\nwhether good or bad, were at least not unintel-\\nligible. Nor has any option been left to her\\nas to which of the different forms of Christi-\\nanity she would prefer she is forced to tol-\\nerate the propagation of all indiscriminately,\\nwhich is more than the nations which coerce\\nher themselves do. In the irksome and anx-\\nious position into which they have been\\nthrust, the leaders of the Chinese State have,\\nso far, derived little support from either foreign\\nstatesmen or the leaders of the Propaganda.\\nDr. Williams himself, so long familiar to the\\ngovernment as Charge d y Affaires for the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0134.jp2"}, "135": {"fulltext": "Practical Considerations. 113\\nUnited States, in which capacity he must have\\nbeen largely occupied with mission affairs, had\\nno clearer or more practical counsel to be-\\nqueath to China than that The progress\\nof pure Christianity so easy to write!\\nwill be the only adequate means to save the\\nconflicting elements from destroying\\neach other.\\nThe Chinese opposition to Christianity dur-\\ning the last three hundred years has undoubt-\\nedly taken arbitrary, harsh and cruel forms,\\nyet considering that during nearly the whole of\\nthat period the sovereignty of China was under\\nno foreign constraint, the forbearance with\\nwhich she has treated recalcitrant missionaries,\\neven during state persecutions, will compare\\nnot unfavourably with the record of similar\\npersecutions elsewhere.\\nCompelled by foreign powers suddenly to\\nreverse the engines of state policy which had\\nbeen gathering momentum in one direction for\\nsome centuries, the Chinese government has\\nmet the new conditions in as accommodating\\na spirit as could perhaps, under the circum-\\nstances, have been expected. At the same", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0135.jp2"}, "136": {"fulltext": "ii4 China and Christianity.\\ntime it is plain to be seen, and ought to have\\nbeen foreseen, that an act of state was not effi-\\ncacious to change, as by a magician s touch, the\\nhearts of a nation and of a numerous official\\nhierarchy.\\nWhether the Western governments were\\nwell or ill-advised in this exercise of their\\npower is now of little practical significance.\\nThe historical transaction cannot be undone,\\nnor the status quo ante in any manner restored.\\nIt remains only to be considered, what is\\nChina to do with regard to this force, in-\\nscrutable, indomitable, inflexible, yet, on its\\nown conditions, passionately benevolent\\nShe cannot exclude or repress it, any more\\nthan she can exclude Influenza or the Mon-\\nsoon. She must receive it. She has already\\ndone so indeed, but with a bad grace as was\\nnatural and grudgingly a most dangerous\\nhalf-measure. For she has- by her treaties\\ngiven to foreign powers at least the semblance\\nof the legal right to call her to account if she\\nfails to protect Christian missionaries, while by\\nher furtive and wavering action she allows offi-\\ncials and people to furnish the foreign powers", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0136.jp2"}, "137": {"fulltext": "Practical Considerations* 115\\nwith constant pretexts for exercising that right.\\nNo position could be more hazardous for\\nChina, as many of her public men, who know\\nsomething of the Western world, must be well\\naware. The pressure of Christianity will never\\nabate it will on the contrary augment, and if\\nit is difficult now to maintain an erect position\\nin its presence it may be impossible to do so\\nhereafter when the foreign religion has con-\\nsolidated its strength. In short, unless some\\nother agency anticipates its slower action, Chris-\\ntianity may be the force destined eventually to\\ndissolve the Chinese, as it did the Western\\nempire, and to destroy the present fabric of\\nits society. 1\\nTo announce danger is easy not so the\\ntask of concerting measures to avert it. The\\ndifficulty of an effective co-ordination of the\\ncomponent forces of the Chinese State being\\nformidable, the temptation to temporize is\\nstrong, for there is no man living, however\\npessimistic, but may expect the status quo to\\nlast at least his time, if not a good while beyond\\nit. Few there be who dare to face the unpopu-\\n1 See Note p. 37.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0137.jp2"}, "138": {"fulltext": "n6 China and Christianity*\\nlarity which a judicious regulation of Christian\\naffairs would entail in a country where there is\\nso much to lose, so little to gain, by the active\\ndisplay of public spirit. The parallel between\\nthe China of to-day and the Rome of 1800\\nyears since, though imperfect and in many\\nrespects invalid, yet in certain features runs so\\nclose, that an imaginative Chinese might almost\\nread the destiny of his own country in the\\nevents of that remote time. The Caesars were\\ntolerant of the new religion, thinking it might\\nmingle harmlessly with the numerous existing\\nsystems which, like it, had come mostly from\\nthe East. Though in theory it violated the\\nlaws, the Emperors were reluctant to put the\\nlaws in force and though without sympathy\\nfor the sect, they, like Kien-lung, could find\\nno real fault in it, and were always recom-\\nmending the Christians to mercy. Nor was\\nthe deference paid by the Caesars to popular\\nsentiment very unlike that now shown by\\nthe Chinese Emperors to provincial opinion.\\nThen, as now, the rulers were willing to pro-\\ntect Christians alike from popular violence and\\nofficial animosity, and though even Marcus", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0138.jp2"}, "139": {"fulltext": "Practical Considerations* 117\\nAurelius, a man saturated with ethics, allowed\\nhimself to be constrained to issue severe edicts\\nagainst the Christians, like K c ang-hsi 1500\\nyears after him, yet as Mr. Lecky records,\\nthe atrocious details of the persecutions in\\nhis reign were due to the ferocity of the popu-\\nlace and the weakness of the governors of dis-\\ntant provinces/ a not inapt description of some\\nof the anti-Christian outrages in modern China.\\nUnfortunately the experience of Rome fur-\\nnishes no lessons for China except in the way\\nof warning, and neither the ages of tumult\\nduring which the present Europe was being\\nevolved, nor the actual position of these West-\\nern countries afford her any positive guidance;\\nfor none of them can be said to have dealt\\nsuccessfully with the religious problem. The\\nUnited States of America, indeed, though not\\nwithout a struggle, enjoy the supreme happi-\\nness of religious and political equilibrium, but\\nthat is the result of a situation absolutely\\nunique, which cannot be imitated. The adjust-\\nment of the relations of Christianity to the\\nChinese State therefore can only be evolved,\\nwithout direct aid from precedent, from the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0139.jp2"}, "140": {"fulltext": "n8 China and Christianity*\\naction of general principles which may be\\ndeduced from a diversity of experience. Re-\\nligious enthusiasm is a contingent factor, on\\nwhich the Taiping episode sheds but a dim\\nlight and as to the form which Christianity\\nwill assume when eventually acclimatized in\\nChina, all that may safely be predicted is that\\nthe new amalgam will be unlike anything that\\nhas yet appeared in the world. Its main char-\\nacteristics, however, will probably be to an in-\\ndefinite extent determined by the circumstances\\nof its mode of introduction. Which is a vital\\nquestion for Chinese Statesmen and imperial\\ncounsellors to consider, could they but per-\\nceive its urgency.\\nThe problem is necessarily abstruse where\\nunknown psychological factors are concerned\\nand assuredly no solution of it will be attempted\\nhere. Nor is it perhaps within the competence\\nof any man to work out an equation containing\\nso many unknown qualities. What may be\\ndone, however, is to indicate one or two primary\\ncanons which should govern legislative and\\nadministrative dealings with the subject, canons\\nbased on ascertained and unalterable facts. For", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0140.jp2"}, "141": {"fulltext": "Practical Considerations* 119\\nthough the end of a journey may be hidden in\\nmist one may advance in confidence if only\\nthe first steps be in the right direction, trusting\\nthat the way may become clear as successive\\nstages are reached.\\nI. The first canon by which the relations\\nof Christianity should be regulated may be\\nstated without hesitation. It is the complete\\nfulfilment of existing obligations. China has\\nundertaken by treaty to protect missionaries\\nand to tolerate Christianity, and she must pro-\\ntect and tolerate accordingly, without equivo-\\ncation or reserve. No matter if the obligation\\nwas imposed by force, the nation and the gov-\\nernment stand bound to it in law, and therefore\\nin honour, at least until they find themselves\\nstrong enough to make a fresh appeal to the\\ntribunal under which the foreign treaties were\\nimposed. To protect nominally, and yet se-\\ncretly persecute, or connive at persecution, is\\nnot only a device unworthy of a civilized gov-\\nernment and of a body of highly educated men\\nlike the Chinese official class, but it is also the\\nroad to ruin. Unless therefore the ministers", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0141.jp2"}, "142": {"fulltext": "120 China and Christianity*\\nwho are responsible for the welfare of the State\\ncan nerve themselves to the required resolution\\nit will be futile to discuss or manoeuvre at all\\nin this matter, for whatever they do will be\\nvain so long as the fundamental condition of\\nsuccess is not complied with.\\nThe difficulties in the way of the Chinese\\ngovernment so fulfilling its obligations to for-\\neigners are partially understood, and sympa-\\nthized with by foreigners. But that feeling\\ndoes not diminish by a feather s weight the\\ngravity of the duty. The Imperial govern-\\nment is naturally, and properly, reluctant to\\nhumiliate its Viceroys to please foreigners, who\\nare the objects of common aversion. The\\nViceroys have still stronger temptations to\\nevade their duty to foreigners whenever it re-\\nquires them to reprove their own subordinates,\\nor still worse, bring under the discipline of the\\nlaw men of influence who are detached from\\nthe regular service of the State. Yet nothing\\nless than this is imperatively required of all\\nwho occupy posts of trust in the government.\\nIt is a duty, however, which, like many others,\\nmay be harder in anticipation than in execu-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0142.jp2"}, "143": {"fulltext": "Practical Considerations* 121\\ntion, and one which might evolve the needed\\nstrength by the action itself. A firm resolu-\\ntion on the part of the Central government to\\ntolerate no evasions from either high or low\\nwould of itself more than half accomplish the\\nobject, and one or two conspicuous examples\\nmade of contumacious officials might achieve\\nit altogether. When men are sincere they are\\nusually taken at their word, and the rulers of\\nChina would find their word would pass as\\ngood current coin of the realm as soon as they\\ngave clear proof to their servants that they in-\\ntended to make it so.\\nReduced to practice this canon would make\\nshort work of anti-Christian rioters and of the\\nauthors and publishers of calumnious attacks\\non Christians, as such. The men who have\\nlong been screened by powerful influences\\nfrom the consequences of their shameless\\ndeeds would be punished like common male-\\nfactors, and the government would not wait to\\nbe stirred to action by foreign officials or pub-\\nlic demonstrations, but would in all cases be\\nbeforehand with them, and thus leave abso-\\nlutely no ground of complaint.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0143.jp2"}, "144": {"fulltext": "ii2 China and Christianity.\\nHow far the Chinese government and rul-\\ning classes are at present from the attainment\\nof such a standard of national duty need not\\nbe said. But it cannot be too strongly re-\\niterated that it is only in the full realization of\\nthe administrative ideal thus indicated that the\\ngovernment can hope to find salvation.\\nII. The relations between the civil author-\\nities and the Christians should be settled and\\ndefined.\\nIt is too late in the day perhaps to regret\\nthat there should ever have arisen any question\\nof special treatment of converts to Christianity.\\nIt is the wisdom of China, as of other states,\\nto make all her people equal before the law\\nand it is the foreign powers which are, prima-\\nrily, answerable for forcing her government to\\ndeal with native Christians as if they really\\nconstituted a State within the State. But Chi-\\nnese provincial officials have fallen easily into\\nthis way of regarding them notwithstanding\\nthat it was opposed to the declared policy of\\nthe empire. (See Appendix I.) It would in-\\ndeed be hard to say which of the two parties", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0144.jp2"}, "145": {"fulltext": "Practical Considerations* 123\\nthe Christian or the anti-Christian has\\nevinced the greatest eagerness to effect the\\ncomplete isolation of Christians from the body\\nof the Chinese people. The questions deserve\\nto be calmly weighed whether the segre-\\ngating process shall be allowed to extend\\nwhether it shall be arrested at the point which\\nit has now reached; or whether even a retro-\\ngrade movement towards obliteration of the\\nlegal distinction between Christian and Hea-\\nthen shall be inaugurated.\\nThe holding of property away from the\\ncommercial ports by missionaries, under the\\nFrench treaties of 1858\u00e2\u0080\u009460, seemed to neces-\\nsitate the official recognition of the Mission\\nas a corporation, since individuals could not\\nby the rules of their Orders acquire sites or\\nerect Churches in their own right, and so the\\nmissions naturally became identified with the\\ncongregations. But sound property legisla-\\ntion is one of the chief pivots on which the\\npeace and order of communities turn and\\nfrom the Chinese political point of view it\\nwas probably a misfortune that the missions\\nin their collective character ever obtained so", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0145.jp2"}, "146": {"fulltext": "1^4 China and Christianity*\\nmuch necessary consideration from the local\\nauthorities as to have buildings and ground\\nofficially registered in their name. 1\\nThe sequel is still an unwritten chapter of\\nhistory, but hints are given from so many\\nquarters, native and foreign, as to leave little\\ndoubt of the fact that congregations of Chris-\\ntians in the interior are prone to club together\\nfor the common defence, and to abuse the\\nprotection which their foreign pastors, under\\nthe aegis of foreign treaties, are able to give\\nthem. It is the same spirit that prompts the\\nnative servants of Europeans at the treaty\\nports to rely on the prestige of their employ-\\ners to screen them from the consequences of\\ntheir insolence to their countrymen. Experi-\\nenced missionaries have to be constantly on\\ntheir guard against plausible complaints of\\ninjustice made to them by their converts, but\\nyounger and more eager men, and those who\\nare constitutionally disposed towards partisan-\\nship cc rush in where the more wary fear to\\n1 The Chinese government found it necessary during the\\nMing dynasty, to limit the landed possessions of Buddhist mon-\\nasteries to 60 mu, or 10 acres.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0146.jp2"}, "147": {"fulltext": "Practical Considerations* 125\\ntread and take part in village-law suits\\nwhich they are able to conduct with greater\\nability and force than natives working on their\\nunaided resources. It may be admitted that\\nthe habitual laxity and dilatoriness which char-\\nacterize Oriental procedure offer constant\\ntemptation to impatient outsiders to intervene\\nin order to accelerate the despatch of business.\\nNothing but injury to the Christian name,\\nhowever, can result from such illegitimate\\ninterferences, while it is not Christianity that\\nis really at fault, but the cupidity of men, who\\nmay have entered the Christian community\\nsolely from these secondary motives. 1\\nIt would seem to be a very fair thing for\\nthe Chinese government to appeal to the con-\\nsideration of Western governments in this\\nmatter, and if it could but come into court\\nwith clean hands, that is to say, having scru-\\npulously fulfilled its own obligations under\\ntreaty, the Western governments could\\nscarcely help listening to the plaint.\\n1 Whole villages have offered to turn Christians to gain\\nthe powerful influences of foreigners on their side in some liti-\\ngation. Rev. R. H. Graves, in Chinese Recorder.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0147.jp2"}, "148": {"fulltext": "126 China and Christianity.\\nAll foreigners residing or travelling in the\\ninterior under passport should be strictly for-\\nbidden by their own authorities from med-\\ndling in any dispute between Chinese, whether\\nChristians or not. Such prohibition need not\\nin the least impair the influence of private\\ncounsel in promoting goodwill, but as there is\\nno judgment in the common affairs of life\\nmore fallible than that of the average ecclesi-\\nastic, of any communion, such an interdict\\ncould not but have a salutary effect on the\\npeace of Chinese communities.\\nThat some Christian pastors would vehe-\\nmently resist any legislation tending to disinte-\\ngrate their Christian communities is highly\\nprobable and, from their point of view, they\\nwould have valid reasons on their side. There\\nis doubtless this real difficulty in the way, that,\\nas the Chinese Christian by breaking away\\nfrom the traditions of his family and neigh-\\nbours generally forfeits his status as a member\\nof the clan or village-community, it is natural\\nthat he should strive to regain the lost position\\nthrough the creation of a new caste, or social", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0148.jp2"}, "149": {"fulltext": "Practical Considerations* 127\\nunit, the Christian commune, with its offi-\\ncers corresponding to village elders, and enjoy-\\ning equal legal recognition with the villages\\nthemselves. Dr. Faber, whose logical mind\\ncannot rest in equivocations, claims these privi-\\nleges in the clearest terms, on the broad, if\\nsomewhat ingenious, ground, that the Chris-\\ntians, having by the foreign treaties been\\nabsolved in certain matters from the law of\\nthe land, obey the paramount Divine Law,\\nwhich gives them the right to toleration, and\\ntoleration means privileges. It may be as\\nmuch the duty of the Christians, as such, to\\nprefer these claims as it is of the government\\nto deny them but there is here in fact the\\ngerm 1 of the secular trouble between the\\nreligious and the civil power. A Christian\\nbody capable of unlimited expansion, follow-\\ning a divine law which is above the law of the\\nland, with the Christians themselves as its sole\\ninterpreters, is precisely that kind of social\\n1 The germ of that phase of the development of Europe\\nwhich is thus epigrammatic ally summed up by Ranke Eccle-\\nsiastical estates were no longer described as situated in certain\\ncounties, but these counties were described as situated in the\\nbishoprics.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0149.jp2"}, "150": {"fulltext": "128 China and Christianity*\\norganism which any civil government may jus-\\ntifiably treat with reserve. 1 But how, then,\\nit may be asked, is the adjustment between\\nthe parties to be effected, and a modus vivendi\\nto be established. The government might\\nreply that, as it is the Christians who have\\ncreated the difficulty, it is for them either to\\nfind a solution or to bear the inconvenience\\nof waiting until one is found but that the\\ngovernment meanwhile has the duty to dis-\\ncharge of preventing any Christian or other\\nbody from getting the upper hand of the civil\\nmagistrate.\\nIn practice, no doubt, the danger to the\\nChinese government from the political aspira-\\ntions of Christians is much diminished by the\\nmiscellaneous character of the Christian bodies.\\nThey have divided themselves, and may be\\n1 To permit this would be to make the professed doctrines\\nof religious belief superior to the law of the land, and in effect\\nto permit every citizen to become a law unto himself. Govern-\\nment could exist only in name under such circumstances.\\nJudgment of Chief-Justice Morrison R. White, in the Supreme\\nCourt of the United States. Schaff.\\nIf government commands us to act against conscience and\\nright, disobedience becomes a necessity and a duty. Ibid.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0150.jp2"}, "151": {"fulltext": "Practical Considerations. 129\\nmore easily ruled than if they were compact\\nand so a state of things which is to be deplored\\nfrom the point of view of Christian progress\\nserves conveniently to lighten somewhat the\\nburden of the government.\\nIII. A third canon would provide for the\\npreservation of peace, and the prevention of\\nwanton provocations between different religion-\\nists. Rival sects should, by virtue of the\\npower inherent in every civilized state to main-\\ntain order among its people, be compelled to\\nkeep their feelings under discipline in all as-\\nsemblies and public places. The objects and\\nthe rites of Christian worship are not infre-\\nquently reviled or mocked, and the anger of\\nthe worshippers thereby provoked and, on\\nthe other hand, it is far from uncommon for\\nconverts, and even for missionaries themselves,\\nto inveigh against the native customs and the\\nnative gods both practices tending to breaches\\nof the peace, which ought therefore to be made\\namenable to the law. 1 Sometimes the attacks\\n1 If any person shall abuse or deride any other for his or\\nher different persuasion and practice in a matter of religion he\\nshall be looked upon as a disturber of the peace and be punished\\naccordingly. Laws of Pennsylvania. SCHAFF.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0151.jp2"}, "152": {"fulltext": "130 China and Christianity*\\non idolatry are made in mere mockery, ex-\\namples of which find their way into foreign\\njournals, and are presumably common in the\\npreaching of evangelists. 1 This is, to say the\\nleast, bad taste; but it is more, it is an offence\\nagainst decency to cast ridicule on the honest,\\nhowever mistaken, devotions of a fellow-mor-\\ntal 2 and it is an offence both against good\\norder and the laws of hospitality when it is\\ndone by an alien. 3 The first Apostles of\\n1 Anybody acquainted with Chinese will soon find, if he\\nattends the foreign street chapels a few times, that the hostile\\nattitude of many missionaries towards the most cherished beliefs\\nand feelings of the Chinese is frequently expressed in a most\\noffensive manner. As for the books let those interested\\nread some of the elementary catechisms or some of the books\\ndealing with ancestral worship, idolatry or other superstitions of\\nthe Chinese, and he will find these things discoursed on in any-\\nthing but a kindly spirit. Chinese hear offensive statements in\\nthe chapels, get angry, and denounce the missionary to their\\nfriends. They read the books and determine to pay out\\nthe hated barbarian at the first opportunity. A Sincere\\nFriend to Both Parties. JV. C. Herald, 26th February, 1892.\\na To revile with malicious and blasphemous contempt the\\nreligion professed by almost the whole community is an abuse of\\nthat right [the right of free and decent discussion. Chief\\nJustice Kent in Supreme Court of New York, 181 1. ScHAFF.\\n3 The foreign missionaries sometimes applaud the courage\\nof their converts in openly reviling the false gods, and sometimes\\nthey deplore the indiscretion of such sallies, according to circum-\\nstances and individual temperament.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0152.jp2"}, "153": {"fulltext": "Practical Considerations. 131\\nChristianity were particularly tender with the\\nreligious susceptibilities of the people among\\nwhom they moved, so that the sensible magis-\\ntrate, the town-clerk of Ephesus, in his address\\nto the rioters, was able to testify that these\\nearly missionaries were not blasphemers of\\nour goddess. Their successors in the next\\ntwo or three centuries were not so considerate\\niconoclasm becoming rampant with the corrup-\\ntion and the triumph almost synonymous\\nterms of the Church, when the great Am-\\nbrose allowed himself to scoff even at the\\nvirginity of the poor Vestals. It were a good\\nand laudable thing if all blaspheming of each\\nother s gods could be rigorously suppressed by\\nthe civil power. This is also a matter on\\nwhich Western governments might be ap-\\nproached, and solicited to frame appropriate\\nrules for the governance of their nationals.\\nThen a foreign missionary affronting native\\nreligion in any public manner might first be\\nwarned by the local authority, and, if recalci-\\ntrant, conducted to the nearest consul for de-\\nportation, while condign punishment would be\\nequally meted out to any Chinese who should", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0153.jp2"}, "154": {"fulltext": "132 China and Christianity\\nvituperate Christianity. Complete reciprocity\\nin this matter should be insisted upon, and\\neach party made to do as he would be done by. 1\\nTwo drawbacks to any such procedure will\\nreadily suggest themselves the laxity and\\nirregularity of Chinese official practice and\\nthe scarcely avoidable abuses by underlings.\\nThe most difficult attainment for a Chinese\\nofficial is to maintain a just measure in the per-\\nformance of his functions, to be firm without\\nbeing harsh and the difficulty of furnishing\\nforeign governments with adequate guarantees\\nfor moderation would probably prove fatal to\\nany arrangement whereby new powers over\\nforeigners would be placed in Chinese hands.\\nMeagre and superficial though these sugges-\\ntions be, and perhaps not judiciously selected\\nfrom the heap of desiderata, they are yet so far\\nin advance of what is proximately realizable\\n1 As for the sectarian quarrels of Christians inter se, prob-\\nably no regulations could be framed to check them but the\\nspectacle of two foreign missionaries meeting in a Chinese thor-\\noughfare, one warning the people against the religion of Henry\\nVIII., and the other against the worship of a mere woman, can\\nhardly, one would think, advance either of the divisions of Chris-\\ntianity, or be approved by any reasonable man.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0154.jp2"}, "155": {"fulltext": "Practical Considerations* 133\\nthat it would serve no purpose of interest or\\nutility, at this stage, to pursue that part of the\\nsubject into greater detail.\\nNevertheless the procedure here recom-\\nmended involves no theoretical innovation, for\\nthe principles are only those which have been ex-\\nplicitly and repeatedly laid down by the highest\\nauthority in the land, and are, moreover, based\\non the religious toleration which was worked\\nout centuries ago, and became the settled\\nnational policy not later than the Sung dynasty,\\nA.D. 960-1280. The Edicts of Tao Kwang\\nmay be taken as a convenient starting point for\\nthe new departure in Christian toleration (see\\nAppendix I.), and all the State papers which\\nhave been issued during the past fifty years\\nhave been in harmony therewith. The Gov-\\nernor Shen Pao-chen, in 1862, developed the\\ndoctrine of toleration with a breadth of charity\\ntowards Christians which left little to be desired,\\nand what gave the highest value to his memo-\\nrials is that his expositions were not theoretical,\\nbut were suggested by specific occurrences within\\nhis official jurisdiction to which he fearlessly\\napplied the principles deduced from his obser-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0155.jp2"}, "156": {"fulltext": "134 China and Christianity*\\nvation of facts and his knowledge of the impe-\\nrial policy. The same official, when Viceroy\\nof Kiangnan in 1876, had occasion once more\\nto discuss the rules which should govern the\\nrelations between foreign missionaries and the\\nChinese people, when he pushed his former\\narguments into still greater detail his de-\\nspatches convinced Dr. Edkins that Shen Pao-\\nchen anticipated the spread of Christianity in\\nChina to proceed in the same way as was the\\ncase with Buddhism and Taoism in former\\ncenturies. And Dr. Edkins takes Shen Pao-\\nchen as the mouth-piece of his government.\\nTseng Kuo-fan, than whom no more authori-\\ntative exponent of the permanent policy of\\nChina has been known in this century, in a\\nmemorial which was never intended for publi-\\ncity, also lays down the same law of toleration,\\nfor while other religions rise and fall from age\\nto age the doctrines of Confucius survive un-\\nimpaired throughout all ages. And so all\\nother authentic public documents.\\nWhat is needed, therefore, is to give practi-\\ncal effect to the declared will of the government,\\nand had this been done sooner, overt violence", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0156.jp2"}, "157": {"fulltext": "Practical Considerations* 135\\ntowards the missionaries might possibly have\\nbeen avoided, however far the people might\\nhave been from receiving their teaching.\\nBefore, however, practically considering any\\ngeneral regulations for mutual toleration, there\\nis one preliminary duty incumbent on the\\nChinese government in order to qualify it for\\nentering on the discussion. It must deal de-\\ncisively with obnoxious publications such as\\nthose which are regularly issued from Hunan.\\nBy these productions the literature of China is\\nstamped with indelible disgrace, for since their\\nofFensiveness has provoked foreigners to repub-\\nlish them they will henceforth expose to all the\\nworld the ignorance, vulgarity, and intellectual\\nprostitution of Chinese scholars, as well as their\\ncontemptible attainments in the graphic art.\\nIn this guise will the writers of the Ta-tsing\\ndynasty enjoy an immortality of infamy in all\\nWestern lands, for these choice specimens of\\ntheir works will be preserved, like flies in amber,\\nin every library in Europe and America. The\\nHunan scholars will be known in future genera-\\ntions as those who in order to injure foreigners", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0157.jp2"}, "158": {"fulltext": "136 China and Christianity\\ndid not scruple to debauch the minds of their\\ncountrymen with ideas as filthy as they are\\nfalse. These disgusting books are acknowl-\\nedged to be the efficient cause of the riots\\nwhich bring humiliation on the government\\nand penalties on the people. The names of\\ntheir authors are well known, thanks chiefly to\\nthe pertinacious investigations of Dr. Griffith\\nJohn, who has done admirable service in the\\nelucidation of the history of these matters but\\nbecause they are literary graduates enjoying\\nthe protection of high personages 1 the authors\\nhave been allowed to escape the penalty of their\\ndisloyal acts. If the government be not will-\\ning to extinguish this source of conflagration\\nthen it is evading its obligations under the\\nforeign treaties and making itself a participator\\nin the crime, thus exposing itself to reprisals at\\nthe hands of foreign powers whenever it may\\nsuit their convenience to enforce their rights.\\nIf, on the other hand, the government be not\\n1 He (Chou Han) knows well that he is looked upon as a\\nphilanthropist, that he has the real sympathies of the officials on\\nhis side. Dr. Griffith John in JV. C. Daily News, 19th\\nApril, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0158.jp2"}, "159": {"fulltext": "Practical Considerations. 137\\nable to suppress this infamous literature, then\\nit is not the Emperor who rules, but the authors\\nand publishers of these pamphlets. In either\\ncase these publications, so long as they are in\\ncirculation, constitute a standing inculpation of\\nthe government, which will warrant foreign\\npowers in assuming its guilt in any given case,\\nwithout further inquiry.\\nWhat is, perhaps, more serious still is that\\nthe same or similar shocking calumnies against\\nChristians are repeated in the King-sz-wen, the\\ncollection of State papers, treaties, memorials,\\netc., before cited, the latest edition of which,\\npublished in 1888, came out under the auspices\\nof Chinese officials occupying the highest posi-\\ntion in the State.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0159.jp2"}, "160": {"fulltext": "138 China and Christianity.\\nXI.\\nRELATION OF CHRISTIANITY TO PEOPLE, LITE-\\nRATI, AND IMPERIAL GOVERNMENT.\\nLet it be assumed, however, that a working\\nscheme for the treatment of Christianity based\\non such general principles as have been sug-\\ngested shall have been elaborated and carried\\ninto effect a very large assumption indeed\\nstill the end of the Christian troubles would by\\nno means have been reached. The hostility\\nof the literary and official classes, though out-\\nwardly suppressed, would suffer no real abate-\\nment, but would smoulder, like a subterranean\\nfire, ready to break forth whenever the repres-\\nsion was relaxed.\\nThe popular suspicions also would persist\\nvirtually intact the dread of witchcraft, the\\nbelief in secret abominations, the mutilations\\nof the sick or dead, and all the rest, still would\\nremain to be lived down slowly. Substituting", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0160.jp2"}, "161": {"fulltext": "Relation of Christianity* 139\\nimpiety towards ancestors for atheism these\\nimputations are substantially identical with\\nthose made against the primitive Christians in\\nthe West, where they survived through several\\ncenturies of Christian progress. The pulses of\\nChina do not beat faster than those of the\\nWestern races, nor is the intelligence of the\\ncommon people more advanced. And if it\\nshould take a century or two for the Chinese\\nChristians to clear their characters from these\\nodious suspicions there is no help for it, and\\nthe Christians must even learn to bear it, until\\nthey can convert their present minority into a\\nmajority, 1 when the charges would vanish into\\nair. Possibly the censorious eyes of neigh-\\nbours may even be a salutary discipline, keep-\\ning the converts on their good behaviour.\\nThe finer qualities of Christianity shine bright-\\nest in adversity, and the Church would be in\\nevil case were all men to speak well of it.\\nThis reflection might even be stretched to\\ncover persecution in general as being condu-\\n1 We have patiently to wait till a powerful minority, if not\\na majority, of the Chinese people is Christianized. Dr.\\nFaber.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0161.jp2"}, "162": {"fulltext": "X\\n140 China and Christianity*\\ncive to the healthy growth of Christianity for\\nto what extravagances might an unopposed\\nChinese Church not run 1 Woe, indeed, be\\nto him by whom the offence comes, but still,\\nto apply a phrase coined for a very different\\noccasion, to the opposition to Christianity in\\nChina, si elle n exist ait pas il faudrait Vinventer.\\nIn one respect the Chinese Christians have\\nthe advantage over their Western prototypes.\\nThey do not themselves give countenance to\\nthe calumnies, whereas the early Christians did\\nnot scruple to throw at the heads of heretics\\nthe vile accusations brought by the heathen\\nagainst themselves. Nor is it certain that such\\ninter-Christian amenities have entirely disap-\\npeared even yet from contemporary history in\\nthe West. 2\\n1 Rome is best when competing with Protestant rivals in\\nthe midst of hostile criticism and alien institutions worst when\\nshe has it all her own way. R. H. Hutton.\\n2 A recent occurrence in Europe illustrates the vitality of\\nthese odious superstitions. In the town of Xanten, in Rhenish\\nPrussia, a boy was found in a shed dead from a wound in his\\nthroat. Suspicion fastened at once on a Jewish butcher named\\nBuschoff, owing to the popular belief that the Jews require blood\\nat certain seasons for their religious rites, and the artistic cut in\\nthe boy s neck being held to betray the practised hand of the\\ncarnifex. The Christian people became so infuriated against", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0162.jp2"}, "163": {"fulltext": "Relation of Christianity* 141\\nWhile waiting, however, for the populace to\\nget their minds purged from these degrading\\nnotions something may and ought to be done\\nby the officials and literati to uncover the real\\ntruth in regard to Christian practices. They\\nhave at once the means and the intelligence to\\nsift the facts and to prove or disprove what\\nhas been alleged. 1 It is true that even officials\\nand scholars are credulous enough to believe\\nmany of the slanders which are circulated\\nabout foreign missionaries. The Emperor Tao\\nthe Jew that, to save him from being lynched more Americano,\\nthe authorities took him in charge and put him on his trial. The\\ntestimony of the witnesses was vociferous and overwhelming,\\nthe gentry corroborating the populace; but when subjected to\\nthe cool analysis of the lawyers the evidence was shown to be\\nonly crystallised gossip, the offspring of an inveterate general\\nbelief in the occult practices of the Jews. But had not the\\naccused conclusively established an alibi it might still have gone\\nhard with him. So great, indeed, was the excitement that the\\nofficial responsible for the trial at first demanded a battalion of\\nsoldiers to keep order, the burgomaster declining to be answer-\\nable for the peace of the town. Eventually the dignity of the\\nlegal tribunal was maintained without the resort to military force.\\nThese things took place in the best educated country in Europe\\nin the summer of 1892.\\n1 See the emphatic contradiction of the false reports of a\\nmagistrate given in Li Hung-chang s memorial published in the\\nPeking Gazette of 16- 17 th February.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0163.jp2"}, "164": {"fulltext": "142 China and Christianity*\\nKwang himself, when issuing an Edict of tol-\\neration/ as we have seen, could not help\\nencouraging the belief that the Christians really\\npicked out the eyes of the sick. But with all\\nmission establishments and practices thrown\\nopen to the inspection of Government officials\\na thing which is gradually coming to be\\nthought necessary there would be no excuse\\nfor these officials continuing in their present\\nstate of dangerous ignorance. And when they\\nshall have once satisfied their own minds they\\ncan the better clear away the doubts of the\\ncommon people by disseminating truthful re-\\nports. If the literates of Hunan are willing\\nto expend their time and money in printing\\nand publishing calumnies which befoul the\\npaper they are written on, it would be a small\\nthing for the officers of the government to\\ngive the public the benefit of their discoveries\\nin the region of ascertained fact. And this\\nwould be no more than a tardy reparation for\\nthe injury done to the reputation of the Chris-\\ntians and for the debauching of the imagina-\\ntions of the illiterate masses.\\n1 Appendix I.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0164.jp2"}, "165": {"fulltext": "Relation of Christianity 143\\nWere a modus vivendi ever established with\\nthe populace and the literati the relation of\\nChristianity to the Supreme government itself\\nwould probably present few difficulties. From\\nthe earliest appearance of foreign religions in\\nthe country the sovereign has been, as a rule,\\nfavourably disposed towards each of them in\\nsuccession and, except in the few instances\\nwhere devotion to one creed biassed them\\nagainst others, the Chinese Emperors have been\\nthe defenders of the struggling religion against\\nthe attacks of the official hierarchy. With such\\na record before them the hope of Christianity\\nbeing one day established as the national faith\\nmay easily assume a concrete shape in the\\nminds of the foreign missionaries. Perhaps it\\nis the dream of some and the ambition of\\nothers that Christianity may once again secure a\\nfooting in the Imperial palace. One emperor,\\nindeed, of the present dynasty has already tan-\\ntalized the propaganda with delusive hopes,\\nstanding near the baptismal font, but intending\\nonly to deceive the missionaries. Members\\nof his family were actually converted, and in\\nthe persecution which ensued on the death of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0165.jp2"}, "166": {"fulltext": "144 China and Christianity.\\nKang-hsi the first and greatest victims were\\nthe princes and princesses of the imperial\\nhouse. One was said, indeed, to have stood\\nvery near the throne, perhaps too near, for\\nOriental autocrats do not relish in their sight\\ntoo many eligible successors, and it is not\\naltogether incredible that the virulence with\\nwhich Yung-cheng pursued the Christians was\\ninspired by the jealousy which he naturally\\nfelt of his own brothers and their conversion\\nwas perhaps the only pretext under which\\nhe could lay hands on them. 1 A century\\nbefore the reign of Yung-cheng, a Chinese\\nConstantine and an Empress Helena were\\nbaptized, the forlorn hope of the Mings in\\nKwangsi. The time may come when an actual\\noccupant of the Dragon Throne may take the\\nplunge. But in the interest alike of Christian\\nprogress and national peace it is to be hoped\\nthe consummation of such hopes may be de-\\nferred, long enough at least to allow Chris-\\ntianity to have first rooted itself in the country\\n1 The Jesuits in Peking joined a plot to supplant this\\nemperor by a younger brother. Rev. J. Ross, Chinese Re-\\ncorder, August, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0166.jp2"}, "167": {"fulltext": "Relation of Christianity* 145\\nby the force of its own principles. 1 A Christian\\nEmperor would be a doubtful blessing whether\\nhe were a mere political convert like Constan-\\ntine, or a religious Fury like Saint Louis, or\\nsome Taiping Wang with a passion for putting\\nnonconformists to the sword. In any of the\\ncases that can be conceived, the consequences\\nalmost certainly would be what they have\\nalways been, the fanatics and the quacks, even\\nthough in a small minority, ruling the Church,\\nimporting into their administration of it all the\\ntime-worn abuses, each section serving its own\\nturn by abetting the schemes of the others. 2\\nThe fanatics, from the moment of their obtain-\\n1 In the Christianizing of Britain the work uniformly began\\nwith the King and nobles, and from them worked down to the\\nlower classes, instead of leavening first the people and finally\\nreaching the King. This explains the ease with which the\\nprofession of Christianity could be made or unmade at the\\npleasure of the ruling sovereign, and explains also how the gross-\\nest heathenism could linger long after the leaders of the nation\\nhad been baptized. Rev. H. Kingman, in Chinese Recorder,\\nSeptember, 1892.\\n2 To all movements, wise or foolish, flock the two classes\\nof follower, the sincerely convinced and the insincerely affiliated\\nthose who think they are establishing the law of righteousness\\non this earth, and those who see nothing but their own advan-\\ntage. Mrs. Lynn Linton, Nineteenth Century, March, 1882.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0167.jp2"}, "168": {"fulltext": "146 China and Christianity.\\ning the power, would turn on those sects which\\nthey might deem heretical and crush them by\\nthe aid of the politicians, who would care for\\nnone of these things. And like the persecu-\\ntion of dissidents and unbelievers in Europe\\nand Western Asia the oppression of Chinese\\nby Chinese under an orthodox empire might\\neven exceed that inflicted under a heathen\\nregime. A nation thus rent by religious fac-\\ntion, or dominated by a religious party would\\nbe a sorry result of Christian effort. Yet even\\nthat is one of the conceivable dangers ahead,\\nremote as it may now appear.\\nSuch gruesome speculations may evoke pro-\\ntests, and the pure principles of modern Chris-\\ntianity combined with the refinement of the\\ntwentieth century may be appealed to as guar-\\nanty of a reign of peace and charity under any\\npossible Christian rule. But there is no sort\\nof ground for believing that China will begin\\nher Christian development just at the point\\nwhich Europe has reached after 1900 years of\\nconflict; and the principles of modern Christi-\\nanity are not purer than those of the primitive\\nChurch, which no sooner combined with the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0168.jp2"}, "169": {"fulltext": "Relation of Christianity* 147\\npassions of men than disturbances resulted\\nwhich have never entirely subsided. The re-\\nligion has to assimilate in China, as elsewhere,\\nthe local worship, mythologies, popular super-\\nstitions, modifying them perhaps out of\\nrecognition. It has to absorb, and eventually\\nto transmute, dormant passions of an order\\nlow, but of torrential force when excited, as we\\nhave seen, the ultimate resultant being beyond\\nhuman calculation. Organisms which have\\nmaintained a measured and regulated life in\\nregions where they have been long accli-\\nmatized are apt to develop unsuspected en-\\nergies when transplanted to new situations. So\\nperhaps it may be with the Christianity which\\nis hereafter to cover China no one can foresee\\nhow it will modify and be modified by its en-\\nvironment, nor toward which of the existing\\nforms it may approximate. Until therefore\\nthe religion has established itself in the com-\\nmon life of the people 1 its professors may well\\ndeprecate its adoption by the State. Converts\\nare not often made to Christianity in the ab-\\n1 The gospel should first strike root in the hearts of simple-\\nminded persons who receive it for what it is. Dr. Faber.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0169.jp2"}, "170": {"fulltext": "148 China and Christianity*\\nstract, 1 but to some branch or section of the\\nChurch. Which let them ask themselves\\nwho may be tempted to pray for an imperial\\nproselyte, and a national Church.\\nThere remains a present and practical point\\nof contact between the Imperial Throne and\\nthe propagation of Christianity, which is some-\\ntimes alluded to by the foreign press. In\\nthe Sacred Edict, or series of Homilies insti-\\ntuted by the Emperor K c ang-hsi and amplified\\nby his successors, and appointed to be pub-\\nlicly read twice a month in all the cities of the\\nempire (in imitation, it is supposed, of the\\npreaching of the early missionaries) there is an\\narticle which animadverts on the tenets of\\nChristianity and warns the people against that\\nreligion. With a superficial show of reason,\\nthis is claimed by some foreign missionaries to\\nbe in contradiction to the toleration clauses in\\nthe various foreign treaties. But the point is\\nof dubious validity. In the first place a doc-\\ntrinal admonition is not an incentive to vio-\\nlence nor is the toleration of Christianity\\n1 President Lincoln, a profoundly religious man, attached\\nhimself to no Church.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0170.jp2"}, "171": {"fulltext": "Relation of Christianity. 149\\ninconsistent with opposing it by argument.\\nIn the second place the passage in the Sacred\\nEdict should be taken in its practical rather\\nthan in its theoretical bearing. For an Em-\\nperor deliberately to rescind the solemn enact-\\nment of a revered ancestor would be a very\\nextreme measure to expunge even a section\\nwould be a serious matter. It is in fact never\\ndone. The Chinese Emperors are as careful\\nnot to run counter to the public acts of their\\npredecessors as the Popes are to maintain at\\nleast apparent harmony in their successive\\nBulls and in cases where a reversal of policy\\nmay become a State necessity, the most con-\\nsummate skill in the manipulation of phrases,\\nwith a view to keeping up the semblance of\\nconsistency, is called into play, as well in\\nPeking as in Rome. It appears however the\\nofficials of their own accord discovered a via\\nmedia by which the susceptibilities of the for-\\neigner were spared, for as Dr. Edkins relates\\nin his work on cc Religion in China, the\\n1 This is fully recognized in the temperate letter from the\\nEvangelical Alliance in Shanghai to H. E. Mr. Von Brandt,\\nDoyen of the Diplomatic body. Messenger, April, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0171.jp2"}, "172": {"fulltext": "150 China and Christianity*\\nTown-Clerk of Shanghai, as probably in other\\nplaces where there were foreigners, simply\\nomitted the objectionable clause in his fort-\\nnightly reading. Like the Commination ser-\\nvice and the Athanasian Creed in many\\nEnglish churches, it was treated as an anach-\\nronism, and allowed quietly to drop.\\nThe animus of the Edict becomes further\\nattenuated when the reference to Christianity\\nis taken in connection with similar reflections\\non Taoism and Buddhism, the idolatrous prac-\\ntices of which are held up to the people as\\nmatters to be shunned. For the emperor who\\npropounded the Edict himself openly patron-\\nized the Buddhists, as his successors have done\\non several marked public occasions. Indeed\\nthe Lama government of Tibet which the\\nEmperors had no choice but to support, pro-\\nviding large establishments for the worship and\\nresidence of the priests within and without the\\nwalls of Peking itself, would have made any\\nreal opposition to Buddhism on the part of the\\nEmperors somewhat ridiculous.\\nIt has been shown, however, by Dr. Griffith\\nJohn that the article in the Sacred Edict is", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0172.jp2"}, "173": {"fulltext": "Relation of Christianity* 151\\nappropriated by the Hunan pamphleteers as a\\nbase for their calumnies, and as the justification\\nof the outrages to which they incite the people.\\nAnd he therefore claims the rescission of the\\npassage in chapter seven of the Sheng-yil which\\nhas been so used. c The expunging of this\\none passage would do more than any-\\nthing else, etc.\\nThis is not, however, the first time in reli-\\ngious history that atrocities have been justified\\nby the misuse of sacred texts, yet it has never\\nbeen proposed that the passages so used should\\nbe forthwith expunged from the Canon. The\\ncondemnation of those who had dared so to\\npervert the sense of the Sacred Edict 1 would\\nprobably have been in this case a more feasible\\nthing to demand and a simpler thing for the\\ngovernment to grant.\\n1 It is not the first time that superstitious and rancorous\\nfanaticism has quoted respectable, and even really sacred writings\\nin its favor I hope it is not too late to plead that the grave,\\nand on the whole reasonable edict may not be associated by any\\nbut the Hunan criminals with their foul productions. Bishop\\nMoule.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0173.jp2"}, "174": {"fulltext": "152 China and Christianity*\\nXII.\\nADMINISTRATIVE MACHINERY.\\nThe Reformatory proposals of this charac-\\nter which are freely thrown out by foreigners\\non all sides for the guidance of the Chinese\\ngovernment, seem to be after all quite anoma-\\nlous. The whole practice of foreign agents\\ntinkering at details of internal administration\\nneeds reconsidering. The circumstances of\\nChina and the passive temper of the govern-\\nment have admitted far more of this kind of\\ninterference than would be tolerated in any\\nother country, but the results have scarcely\\njustified the departure from orthodox usage,\\nand some more effective remedy should, if\\npossible, be devised.\\nTreaties were forced on the empire engaging\\nit to new and unknown obligations. As\\nregards one class of these, the commercial\\nstipulations, much care was taken on both", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0174.jp2"}, "175": {"fulltext": "Administrative Machinery* 153\\nsides to provide machinery whereby the treaty\\nprovisions could be put in force smoothly, and\\na body of Trade Regulations far more\\nelaborate than the treaties themselves, and of\\nequal authority, were drawn up by competent\\nofficials. If such precautions were necessary\\nwith regard to a matter so clear and intelligible\\nas commerce, how much more was it necessary\\nto provide for the operations of religious prop-\\nagandism respecting which it was quite certain\\nthat there was no common intelligence between\\nthe parties Yet the sweeping clause grant-\\ning religious toleration once inserted in the\\ntreaties, the negotiators seem to have given no\\nfurther thought to the matter, leaving the prac-\\ntical solution of the question to be the sport\\nof accident. The Rev. G. T. Candlin, in a\\nletter to the Manchester Guardian^ has pointed\\nout this defect in a very lucid manner, and he\\nattributes much of the missionary troubles to\\nthat very cause. No consideration whatever\\nwas shown to the Chinese government which,\\nignorant of the plans by which the propaganda\\nintended to fulfil this part of the treaty, was\\nleft to discover them gradually by the collis-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0175.jp2"}, "176": {"fulltext": "154 China and Christianity.\\nions between the evangelists and the officials\\nand people. It was as if the British Parlia-\\nment were to vote Home Rule for Ireland,\\nand leave Orangemen and Catholics to work\\nout the details in the streets.\\nTake for illustration the single item of the\\nacquisition of sites and construction of build-\\nings, the acknowledged source of three-fourths\\nof all the missionary disturbances in China.\\nAt the Treaty ports where foreign consular\\nagencies are maintained in effective activity, the\\nmost minute precautions are prescribed by\\nauthority with a view to the prevention of\\nfriction between foreigners and natives. The\\nConsul has to be a party to negotiations for the\\npurchase of ground, has to approve of every\\nstep, and to investigate if there be any secret\\nimpediments to the transfer to the foreign\\nbuyer. After completion of the transaction\\nthe title deeds issued by the local Chinese\\nauthority have to be deposited with the Con-\\nsul who retains control of all subsequent trans-\\nfers. Every safeguard is thus provided against\\ndisputes in places where communities of for-\\neigners and natives have learned through the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0176.jp2"}, "177": {"fulltext": "Administrative Machinery* 155\\ndaily intercourse of life to tolerate each other,\\nand where therefore the dangers arising from\\nmisunderstandings are but slight.\\nBut in the interior of the country, several\\nweeks journey from any consul, where there\\nis nothing but raw inflammable material on\\none side and zealous men, perhaps undisci-\\nplined in the common affairs of life, on the\\nother, not only are no proper regulations pro-\\nvided for the aquisition of property, but even\\nthe legal rights of the missionaries are left\\nwithout any authoritative definition. One\\nhalf of them in fact proceed on one theory of\\ntheir legal status under treaty, and the other\\non another, with none to guide them in their\\ninterpretation of state documents which may\\nbe inconsistent with each other and they are\\nleft to discover, perhaps by the light of their\\nburning houses, those hidden flaws in the\\ntenure of ground which at a treaty port would\\nhave been ascertained for them by their Con-\\nsul before the consummation of the purchase.\\nChinese officials, perplexed by the uncer-\\ntainties of these proceedings, are sometimes\\ntempted to seek an illegitimate remedy by", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0177.jp2"}, "178": {"fulltext": "156 China and Christianity.\\nmaking in particular localities rules which are\\none-sided and unworkable. Foreign critics,\\nperceiving the offence more clearly than the\\nprovocation, denounce such tentative regula-\\ntions as subtle devices to hinder missionary\\nwork. And though no doubt such would be\\nin many cases their effect, it would be fairer to\\nconsider them as in their inception a protest\\nagainst certain defects in the international\\narrangements, for which the foreign treaty\\npowers are chiefly responsible.\\nAnd even when explosions have occurred\\nthe foreign governments instead of taking the\\nwhole question seriously in hand and endeav-\\nouring to concert with the Chinese govern-\\nment a working scheme whereby missionaries\\nand people might co-exist in peace have been\\ncontent with spasms of recriminations and\\noccasional interferences with the administration.\\nThere was a specific always ready for each\\nnew outbreak, and simply by forcing such and\\nsuch a measure on the Chinese the foreign\\nministers flattered themselves that they were\\nlaying the ghost of missionary trouble. At\\none time it might be some proclamation or the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0178.jp2"}, "179": {"fulltext": "Administrative Machinery* 157\\nplacarding of treaties that was to have the\\nmagic effect of settling everything at another\\nan Edict was insisted on and yet, again, the\\npartial abrogation of some older Edict or the\\narrest and punishment of an individual man,\\nor the personal visitation of foreign officials to\\nthe scene. On one special occasion un-\\nconnected, however, with Christian troubles\\nthe government was superseded in its func-\\ntions by an itinerant judicial commission com-\\nposed of the nominees of a foreign Minister\\nwho imagined he could thereby elicit informa-\\ntion in the remote interior which official\\nefforts combined to conceal from him. All\\nsuch devices imposed by foreigners were of\\ncourse easily rendered nugatory by the ostensi-\\nble compliance but secret frustration of the\\ngovernment. 1 In a country, too, where false\\n1 In the proclamations put out under foreign pressure the\\nanimus was perceptible to all who could read between the lines.\\nSo evident was it that the proclamation of August 30th [in\\nCanton] had caused the riots that one of the Consuls at least,\\nplainly told the Viceroy so, and the Chinese generally admit that\\nthe issuing of this paper was a grave mistake. Rev. R. H.\\nGraves.\\nSuch a proclamation would have had no more effect in", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0179.jp2"}, "180": {"fulltext": "158 China and Christianity*\\naccusation has been elaborated into a fine art\\nit were futile to rely on the text of official\\npapers for protection. All the Christians in\\nChina might be persecuted to death without a\\nsingle allegation against them respecting their\\nreligion. The memorial of Kiying in 1844,\\nwhich heralded the new era of toleration, is\\nbased on the alleged continuity of the imperial\\npolicy, which had never interdicted the Chris-\\ntian religion, though it had punished persons\\naccused of criminal practices, who happened to\\nbe Christians. 1 A Chinese official who is\\ndegraded, and deserves it, is rarely charged\\nwith the real offence, but some other, often\\nfar-fetched, delinquencies are trumped up\\nMacedonia than so many dozens of them have had in China.\\nDr. Faber, Paul.\\nIt is a common custom for the Court of Peking to issue\\ndouble sets of instructions for the provincial governors. One set,\\nappearing in the Gazette, is intended for the eye of the foreign\\nministers but it is the other set which represents the real\\npolicy of the government. Shanghai and Hankow Committee\\nof Evangelical Alliance, 1885.\\n1 The systematic duplicity is well exposed in a publication by\\nthe late Peng Yu-lin, which has recently been translated under\\nthe title of Indulgent Treatment of Foreigners, and issued from\\nthe office of the Shanghai Mercury It is a most important con-\\ntribution to the elucidation of these questions.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0180.jp2"}, "181": {"fulltext": "Administrative Machinery* 159\\nagainst him. No doubt there may be valid\\nreasons for this oblique manner of proceeding,\\nas, for instance, that the real charge might\\nimplicate third parties whom it was not desired\\nto censure but at any rate the practice is con-\\nsecrated by immemorial usage, and the Chris-\\ntians have no ground for expecting immunity\\nfrom its operation. None of these empirical\\nremedies in fact ever have had the desired\\neffect on the relations between the people and\\nthe missionaries, and the suggestive faculties\\nof the foreign officials have been exhausted\\nwithout result.\\nThe problem was in truth much too deep to\\nbe solved in any such perfunctory manner, and\\nobviously the foreign ministers ought either to\\nhave dug down to the roots of the question,\\nor treated it in quite another fashion, for their\\nfitful interferences and nerveless discussions\\nhave only served to relieve the Chinese gov-\\nernment of much of its moral responsibility\\nfor the execution of the treaties. The Treaty\\nPowers ought in fact still to make good their\\ngreat omission, and in concert with China,\\ndraw up Missionary Regulations as they\\ndid Trade Regulations thirty-four years, ago.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0181.jp2"}, "182": {"fulltext": "160 China and Christianity*\\nBut what would have been easy if done at the\\nproper time would not be so now, owing to the\\naccumulated difficulties which invariably close\\nin over neglected opportunities. 1 A combina-\\ntion of the foreign powers would seem to\\nbe essential to the drafting of any general\\nscheme, but unfortunately there is no agree-\\nment among them, and as far as present\\nappearances indicate there is no near prospect of\\nany. When the treaties were made there was\\npractical harmony between the only powers then\\nrepresented, and whatever they might have\\nestablished would have bound all subsequent\\ntreaty-makers. 2 Then, the thirty-four years\\n1 On the other hand, however, the thirty years experience of\\nlegalized missionary work has furnished data for practical rules of\\nintercourse which could hardly have been anticipated by the\\noriginal negotiators of treaties. The conditions of travel and\\nresidence might now be more intelligently defined, and the pass-\\nport system to specify one item so far modified as to confer\\nthe status of permanent resident on missionaries who are now\\nofficially recognized only as travellers in the country.\\n2 It should be remembered, to the credit of the statesmanship\\nof Lord Elgin, that when negotiating the English Treaty he re-\\nstrained himself from extorting concessions from China which in\\ntime to come might be taken undue advantage of, under their\\nmost -favoured-nation clauses, by Powers which having taken no\\npart in the opening of the country, might be less sensible of re-\\nsponsibility than the original Treaty powers.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0182.jp2"}, "183": {"fulltext": "Administrative Machinery. 161\\nyears which have elapsed since Christianity\\nwas legalized and left to pursue its way in\\nChina, while they have been fruitful in valu-\\nable experience have also given time for the\\ngrowth of such irritation among officials and\\npeople as to embitter intercourse between them\\nand the foreign and native Christians. The\\nsituation has consequently become so compli-\\ncated that a bold initiative seems to be required\\nfrom one quarter or another to restore a work-\\ning equilibrium. The foreign powers, how-\\never, not only abstain from taking such initia-\\ntive, but give a freezing reception to tentative\\nproposals emanating from the Chinese govern-\\nment. The Memorandum of 1871 1 remains,\\nwith all its faults, the only attempt as yet made\\nto bring about an amicable agreement, and the\\nPowers to whom it was addressed have neither\\ndiscussed it nor made any counter-proposals of\\ntheir own.\\nIf, however, the foreign governments, from\\nwhatever cause, refuse to assist in the elabora-\\ntion of a scheme of missionary relations, their\\n1 As this state paper is often referred to and is not always\\naccessible, it is given in extenso, as Appendix II.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0183.jp2"}, "184": {"fulltext": "1 62 China and Christianity*\\nsafest alternative would be to leave the details\\nof internal administration alone, and simply to\\ninsist on every Treaty engagement being ful-\\nfilled to the letter, letting the Chinese find for\\nthemselves the modus operandi. It is a recog-\\nnized principle in international affairs that\\ndomestic legislation is overruled by Treaty\\nobligations, and where there is inconsistency\\nbetween the two, it rests with the government\\nin fault to accommodate its internal machinery\\nto its external engagements in the way most\\nconvenient to itself. The other party merely\\nholds to the Treaty and requires its fulfil-\\nment, refusing to discuss the mechanism of ad-\\nministrative economy, which it could never in\\nany case understand.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0184.jp2"}, "185": {"fulltext": "Mutual Obligations, 163\\nXIII.\\nMUTUAL OBLIGATIONS.\\nThe government and the literary classes of\\nChina are, as we have seen, engaged in a con-\\ntest, sometimes secret, sometimes open, with a\\nspiritual force whose true nature they under-\\nstand less than they do the nature of electri-\\ncity a force which would gladly live on good\\nterms with them, but which, in any case, will\\nlive with, and probably after, them.\\nTheir objections to the Western religion,\\nwhether well or ill-founded, can in no wise be\\nallowed, for Christianity will not be denied en-\\ntrance, no matter what obstacles be opposed\\nto it.\\nThe Western governments, on the other\\nhand, which broke down the Chinese wall and,\\nby right of conquest, compelled the nation to\\nreceive foreign missionaries, were, and are,\\nmorally bound to assist the government of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0185.jp2"}, "186": {"fulltext": "164 China and Christianity*\\nChina to devise means whereby the unwelcome\\nreligion may be admitted with the minimum of\\nfriction but they evade the obligation. Nei-\\nther, indeed, could they fulfil it if they would,\\nwithout such union among themselves as, un-\\nder existing circumstances, seems unattainable.\\nFor a moment s reflection on the respective\\npositions of the Great Powers is sufficient to\\nshow the unlikelihood of any steady concerted\\naction among them. Though in national\\nconcerns nice scruples have to give way to im-\\nperious interests, there still exists something in\\nthe nature of a public conscience to whose re-\\nquirements the most powerful states pay at\\nleast a formal deference. More than one of\\nthe Powers having relations with China would\\nfind their hands somewhat tied by considera-\\ntions of this kind. What sincerity, for exam-\\nple, might Russia be expected to throw into\\nany scheme of forcible protection of a propa-\\nganda in China, which at home she utterly\\nprohibits Anti-clerical France, which subor-\\ndinates her interest, even in the Catholic mis-\\nsions, to her other ends could never be relied\\non to support in China those Protestant mis-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0186.jp2"}, "187": {"fulltext": "Mutual Obligations. 165\\nsions which she expels from her African do-\\nminions. How, again, could the United\\nStates join in pressing China to receive and\\nprotect either American or other missionaries\\nwhile, in the face of treaty engagements, they\\nrefuse standing room for Chinese on their\\nwide territory And Spain what figure\\nwould she make as the Defender of the British\\nand Foreign Bible Society There would re-\\nmain of course Great Britain, Germany, and\\nItaly, catholic and comparatively clean-handed,\\nwho might act together with a tolerably easy\\nconscience. But is it quite sure that such\\na triple alliance would be allowed by the ab-\\nstinents a free hand to protect Christianity in\\nChina Experience seems rather against such\\na supposition. The concert of the Powers,\\ntherefore, appears to be little more than a\\ndiplomatic platitude, and viewed in this light,\\nthe armed forces of Christendom have con-\\nferred on Christianity in China only a compro-\\nmising alliance while leaving it, in the stress of\\nconflict, to the mercy of exasperated foes, yet\\nready nevertheless to step in, in the last resort,\\nto avenge some ideal atrocity.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0187.jp2"}, "188": {"fulltext": "1 66 China and Christianity*\\nCommon action therefore seems out of the\\nquestion, and without common action on the\\npart of foreign powers no ordinances of\\nthe Chinese could take effect, because the\\nmissions belong to various nationalities, and\\nnone of them would respect rules not sanc-\\ntioned by their own representatives, while\\nseparate rules for each would be entirely un-\\nworkable.\\nThe Powers may, of course, cut the Gordian\\nknot with the sword, as has been done more\\nthan once and if they, or even any one of\\nthem, would but consistently apply this method\\nthe question might soon be solved and set at\\nrest. For the officials, scholars, and people,\\nonce compelled to respect and protect Christians\\nwithout chance of evasion, would become ha-\\nbituated to the forms of toleration, and might\\nin time learn to practise voluntarily what they\\nhad been trained to do by force. But enforced\\ntoleration almost a contradiction in terms\\nto be effective would admit of no exceptions\\nand no wavering. Conciliation may be good,\\nand compulsion may be good; but the oscilla-\\ntion between the two is nearly certain to fail,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0188.jp2"}, "189": {"fulltext": "Mutual Obligations. 167\\nbecause, for one thing, the alternating phases\\nwould be pretty certain to be exhibited at the\\nleast appropriate times.\\nFailing, then, assistance from foreign govern-\\nments or their representatives, the Chinese\\nrulers are thrown back on their own resources\\nto discover a modus vivendi between their\\npeople and the promiscuous elements, foreign\\nand native, which make up the Propaganda.\\nThese resources are inadequate to the task\\nfirst, because of the inexperience of Chinese\\nstatesmen and their non-comprehension of the\\ncharacter of Christianity and secondly, on\\naccount of their preconceived antipathy, latent\\nand active by turns, to the religion, and their re-\\npugnance to all candid examination of it. This\\ncharacteristic must paralyze, by tainting with\\ninsincerity, any unaided efforts of Government\\nto devise a basis of agreement with the propa-\\nganda. Notwithstanding these disqualifica-\\ntions, however, the Chinese government cannot\\nescape the necessity of dealing with this grave\\nquestion, though its action in regard to it\\nseems, by the very nature of the case, fore-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0189.jp2"}, "190": {"fulltext": "1 68 China and Christianity*\\ndoomed to barrenness. For the evasive policy\\nof the government opposed to the more con-\\nsistent tactics of the propaganda must produce\\ncontinuous friction, generating heat, and lead-\\ning, not seldom, to explosions.\\nIt would almost appear, therefore, that the\\nconflict, like a biological ferment, must run its\\ncourse without any intelligent direction from\\nthe parties principally concerned and, if the\\nhistory of the invasion of Buddhism may be\\ntaken as a precedent, centuries of strife may\\nhave to be waded through before the struggle\\ncan issue in settled peace.\\nBut as in the most desperate condition of\\nany State there are still individuals c who do\\nnot despair of the republic, but are animated\\nwith courage even to resist fate, so there may\\nnot be wanting in China statesmen who, in\\nspite of adverse circumstances, will do their\\nbest to smooth the way for the accommodation\\nof Christianity in this country, some from\\nmotives of temporary expediency, and some,\\nperhaps, from an awakening conviction of the\\nblessings which the religion, notwithstanding\\nthe faults of its propagators, has to offer them.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0190.jp2"}, "191": {"fulltext": "Mutual Obligations* 169\\nThe light cannot for ever be excluded, how-\\never resolutely men may close their eyes\\nagainst it and in time one and another, even\\nof the Chinese literati, many of whom are now\\nseriously inquiring into its merits, mast be\\nable, as in the days gone by, to appreciate\\nChristianity. To suppose otherwise indeed\\nwere to concede it to be the imposture\\nwhich the literati as a body now affect to\\nregard it.\\nBut while the Western governments stand\\nparalysed by disunion and conflicting interests,\\nand the Chinese government and governing\\nclasses are floundering in the dark, there is an\\nimportant third party, the propaganda itself,\\nwhich being endued with light as well as heat,\\nought to play an effective part in the solution\\nof the religious question in China. Being\\nprima facie responsible for the existence of the\\ntrouble the onus rests peculiarly on the mis-\\nsions to send a peaceful issue out of the imbro-\\nglio, and to find some broader ground to stand\\non than that of mere contention for the utter-\\nmost rights conferred on them by the letter of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0191.jp2"}, "192": {"fulltext": "170 China and Christianity*\\nthe treaties. 1 The case is not uncommon in\\nthe Western hemisphere where laws made in\\nadvance of the opinion of the community 2 can-\\nnot be enforced without violence, and where\\nthe beneficiaries, realizing this, submit to the\\nwaiving of rights which have been definitively\\nsecured to them by statute.\\nThe pretensions of foreign missions in China\\nare of such a nature as to entail upon them an\\nexceptional degree of moral responsibility for\\nthe consequences of their action and from\\nwhich shelter is not to be found within the four\\ncorners of any legal instrument whatsoever.\\nFor they assume authority, without appeal,\\nover the minds and consciences of millions of\\nhuman beings they claim absolute superiority\\nover the long line of teachers and moralists\\nwho have preceded them in China they exer-\\n1 Such forcing, based on treaty rights, maintained by much\\ndisagreeable correspondence between foreign consuls and Chinese\\nhigh mandarins, has done a great deal to shut up the hearts of\\nthe people against the Gospel. Dr. Faber.\\n2 You cannot have that steady, firm, consistent administra-\\ntion of the law permanently established until you have brought\\nthe provisions of the law and the sympathies of the people into\\nharmony. Mr. Gladstone in House of Commons, August\\n9th, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0192.jp2"}, "193": {"fulltext": "Mutual Obligations. 171\\ncise, without reserve, the prerogative of eradi-\\ncation of all customs, religions, and worships\\nwhich they disapprove, under a divine mandate\\nattested by themselves. From such an order\\nof men it were surely not unreasonable to look\\nfor some with capacity to manage this perplex-\\ning question without constant explosions and\\nappeals to brute force. Force implies failure\\nin almost all the circumstances of life where\\nresort to it is necessary and the Christian\\nmission bodies owe it to their own cause and\\ncharacter to show that they are at least not ob-\\nlivious of the high qualities which their self-\\nassumed position requires of them.\\nChristian societies in sending out missionaries\\ndo not thereby discharge, but incur, obligations\\nof the gravest character. The evangelization\\nof China is not the simple numerical problem\\nit is often assumed to be, and long lists of\\nmissionaries and columns of subscriptions are\\nof themselves no true cause for gratulation.\\nIf the parent bodies weighed their own respon-\\nsibilities conscientiously they would rank the\\nquality of mere fervour somewhat low, and\\nwould choose their agents rather for their", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0193.jp2"}, "194": {"fulltext": "172- China and Christianity\\nliberality of education and temperament, their\\ncatholic human sympathies, their common sense,\\ntheir aptitude to learn from observation and\\nexperience, and their freedom from dogmatic\\nassurance. The office of missionary to a people\\nlike the Chinese demands exceptional gifts, and\\nthe ranks cannot be filled from the waifs and\\nstrays of religious life without endangering the\\nwhole enterprise. One man of the right stamp\\nis worth a thousand impatient zealots, who\\naccomplish no permanent good themselves, and\\nby their indiscretions destroy the influence of\\nthose who work on a sounder basis.\\nHappily this sense of responsibility seems\\nto be spreading in missionary circles. There\\nhave been, and are, serious men in the various\\nmissions who cannot shut their eyes to the\\nlight of the world, and there are some who,\\nespecially in their declining years, question\\nthemselves deeply concerning the manner and\\nresults of their life s labours, and cast about\\nearnestly for some more excellent way, if by\\nany means discoverable. Such an one, it may\\nnow be said without impropriety, was the late\\nDr. Williamson who sunk to rest only two", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0194.jp2"}, "195": {"fulltext": "Mutual Obligations* 173\\nyears ago. And there is probably an increas-\\ning number who instinctively look first for\\nfaults on their own side, whose feelings towards\\nthe shortcomings of the Chinese are something\\nmore humane than pity and more Christian\\nthan contempt. Since the foregoing pages\\nwere written there has appeared an essay by a\\nworthy follower of Dr. Williamson, the Rev.\\nG. Candlin, reprinted in Chinese Recorder for\\nMarch, 1892, in which the tactics of provoca-\\ntion and mere destructive attack on native be-\\nliefs and institutions is shown to be by no\\nmeans the most effective way of transforming\\nthem. The welcome of such a candid deliver-\\nance by the editors of a mission organ proves\\nthat the reasonable school is gaining courage,\\nand seems like the dawn of a brighter day.\\nFrom the extension of such a school there would\\nbe much to hope, both for the progress of\\nChristianity itself, and also for its peaceful con-\\ntact with the official and lettered classes. 1\\nThe whole history of missions testifies that\\nthere is no personal sacrifice or bodily risk\\n1 See also a courageous and straightforward paper by the\\nRev. J. Ross, of Moukden, in Chinese Recorder, August, 1892.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0195.jp2"}, "196": {"fulltext": "174 China and Christianity*\\nwhich Christian teachers would not incur for\\nthe sake of the propagation of their faith. In\\norder to free their cause from its political asso-\\nciations many would willingly forego the pro-\\ntection of their own governments some would\\ngo further, and divesting themselves of their\\nbirthright, would cheerfully accept the full con-\\nditions of Chinese nationality. Such ideas of\\ncourse can never be more than pious aspira-\\ntions, for the protection extended by civilized\\nstates to their citizens, being based on the\\ninterest of the whole community, cannot be\\nswitched on and off, like an electric light, by\\nindividual caprice. Still less is it within the\\ncompetence of any one to exempt himself by a\\nprivate resolution from the obligations inherent\\nin his nationality. As his government would\\nremain responsible for him he would still be\\nanswerable to his government. And were\\neven the detachment from country and kin-\\ndred legally effected the missionary would still\\nnot have attained his object, for no metempsy-\\nchosis could undo his origin and lineage. He\\nwould remain essentially the alien, though\\nstripped of the privileges and abjuring the pre-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0196.jp2"}, "197": {"fulltext": "Mutual Obligations. 175\\ntensions appertaining to an extra-territorialized\\nforeigner. And ten-to-one but the Chinese\\nwould see in his renunciation only a more un-\\nfathomable depth of cunning.\\nBut if willing to do the great thing\\nwhich is not required of them, the mission\\nleaders should also be, as no doubt they are,\\nready to promote less heroic measures for the\\nimprovement of the situation. Were it pos-\\nsible to bring the parties together on some\\nneutral platform where a dispassionate inter-\\nchange of views might take place between\\nmoderate and reasonable men selected from\\nboth sides, such a conference would not per-\\nhaps be wholly barren of result. Assuming\\nthat there is no radical incapacity on either side\\nfor appreciating the position of the other, and\\npresuming peace to be the common object, an\\nearnest effort to secure it, even if but partially\\nsuccessful in its specific aim, could hardly fail\\nto achieve something in the direction of a\\nmutual understanding. And any rapproche-\\nment which would admit of the Christian pro-\\npaganda being carried on with fewer of those\\nviolent concussions which have hitherto marked", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0197.jp2"}, "198": {"fulltext": "176 China and Christianity*\\nits advance would be an object well worthy of\\nsuch efforts.\\nThe obstacles in the way of organizing any\\nkind of deliberative concourse are formidable\\nand obvious. For the Chinese it would be a\\nrevolutionary innovation on their traditional\\nmethods of procedure and for a mixed body\\ncomposed of numerous independent members\\nlike the foreign Missions it would not be a\\nvery simple matter to concentrate effective\\nauthority on any selected representatives.\\nThe difficulty of arriving at such an under-\\nstanding is naturally greatly diminished in the\\ncase of the Catholic section of the propaganda,\\nwhere the representative apparatus already ex-\\nists in a highly organized form. Other hope\\nfailing, therefore, it seems to be after all to the\\nVatican and its disciplined agents that the\\nChristian world will have to look, if anywhere,\\nfor extrication from its dilemma in China for,\\nhaving been repulsed elsewhere, it is to that\\nquarter that the Imperial government would\\nnaturally address itself, if the personal and\\nnational schemes of foreign diplomatists would\\nbut permit it so much liberty of action.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0198.jp2"}, "199": {"fulltext": "Mutual Obligations* 177\\nTo discuss the terms of a possible Concor-\\ndat, whether partial or general, while as yet the\\nsteps preliminary to any agreement whatever\\ncannot be marked out would be altogether pre-\\nmature. Much ground has to be gone over,\\neven under the most favourable circumstances,\\nbefore the desired composition of differences\\ncan be brought within the sphere of practical\\npolitics.\\nShould it eventually be demonstrated that\\nreconciliation between the parties is unattain-\\nable it would nevertheless be a real gain even\\nto ascertain that much, so that the air might\\nbe cleared of distracting illusions. The Chris-\\ntian propaganda would then be able to con-\\ntinue the contest with China on definite con-\\nditions, and China would know better what it\\nhad to deal with. It may be that the actual\\nstruggle for existence is as essential an element\\nin the evolution of religious systems as it is in\\nthat of other forms of life, and that all attempts\\nto evade its hard conditions are but amiable\\nweaknesses Left alone with its Pagan an-\\ntagonists Christianity would no doubt in the\\nend fight its way to victory although the re-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0199.jp2"}, "200": {"fulltext": "178 China and Christianity*\\nmarkable collapse of the missions in High\\nAsia, after a fierce conflict sustained for many\\ncenturies by an energy which can never be\\nsurpassed, and the extinction of mediaeval\\nChristianity in China proper by religions much\\ninferior to itself, stand as warnings to the propa-\\nganda that ultimate triumph, though sure, may\\nhave to be purchased dearly, and may be long\\ndeferred.\\nAs for the Chinese government, its neglect-\\ning the opportunity of agreeing with its ad-\\nversary would be only too much in keeping\\nwith its general laissez-faire policy, which per-\\nmits destructive inundations, famines, insur-\\nrections to devastate the country, without\\nprevision or precaution on any adequate scale,\\nand which conducts its external relations in\\nsuch a negligent manner as continually to in-\\nvite territorial aggression.\\nIn conclusion, let not the inadequacy of the\\ntreatment obscure the greatness of the subject.\\nFor, above all the local friction, ephemeral\\ndisputation and political veering and hauling\\nabove the shiftiness of some and the intensity\\nof others, above the fret and fuss of the day s", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0200.jp2"}, "201": {"fulltext": "Mutual Obligations, 179\\nwork, we really stand in the presence of one\\nof those grand cosmic conjunctures which shape\\nhuman destinies. It is one half of the world\\nwhich is challenging the other half; all Chris-\\ntendom gathering its strength to subdue all\\nPaganism. Each of them is strong by what\\nthere is in it of truth and nobleness, while our\\njudgment is bewildered by the error and pre-\\njudice which cling to them both and if the\\nvery term we are compelled by the infirmity of\\nour language to employ to mark their antithesis\\nseems to beg the question as to their relative\\nmerits, it is but a nickname which may be\\nbalanced by the coinage of some equally dis-\\nparaging term on the other side. Both forces\\nare majestic in their wide and enduring sway\\nover the hearts of men, in their impulse to\\nvirtue, in sustaining the human spirit in its\\nstruggle for light. None of the historic con-\\nflicts of the race, though carried on with clamour\\nand bloodshed, have been laden with vaster\\nissues for this, in its true essence, is a contest\\nof mind against mind. The whole life and\\ngrowth and morality, linked together through-\\nout long ages, of the largest human society the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0201.jp2"}, "202": {"fulltext": "180 China and Christianity*\\nSun ever looked upon, actually circulating in\\nthe blood of the. living men of to-day, this\\nentity which we call China is invited, nay,\\nsummoned, to surrender much that, in its own\\nopinion, has immortalized the nation. View\\nit how we may, and with all possible deduc-\\ntions, the grandeur of a people who have come\\nthrough the stages of human development not\\nonly intact, but expanding and unified, who\\nhave made magnificent attempts to solve the\\nmystery of the Unseen, and who have dis-\\ntilled out of their philosophical speculations a\\nsystem of practical ethics which has served\\nthem, without revision, for more than two\\nthousand years must command the homage\\nof civilized men.\\nOn the other hand, the forces opposed to it\\nhave also their history and their rich experi-\\nences. The leaven which has worked in the\\nWestern races, inspiring their greatest achieve-\\nments and imbuing them with the principle of\\nextension and advancement works still with\\nunabated energy. It is that vital principle\\nwhich after many centuries of effort, has at\\nlength brought the forces of Christendom to", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0202.jp2"}, "203": {"fulltext": "Mutual Obligations* 181\\nthe gates of the East, where, with or without\\nceremony, they demand admittance. With all\\nreasonable qualifications, Christendom is prob-\\nably not too arrogant in claiming for itself pre-\\neminence among the families of man.\\nWe who live near the very meeting points\\nof the two powers can only by a mental effort\\ndimly conceive the magnitude of the issues\\nwhich are being worked out under our eyes.\\nWhere is the man who can understand the\\nepoch, blend the opposing currents into whole-\\nsome and vital union, guide them into safe and\\nfruitful channels and from the blackening sky\\nconduct the storm-fluid innocuously to earth", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0203.jp2"}, "204": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0204.jp2"}, "205": {"fulltext": "APPENDIX I.\\n*H\\nMEMORIAL OF IMPERIAL COMMISSIONER\\nKIYING, 1844.\\nKiying, imperial commissioner, minister of\\nState, and governor-general of Kwangtung and\\nKwangsi, respectfully addresses the throne by\\nmemorial.\\nOn examination it appears that the religion\\nof the Lord of Heaven is that professed by\\nall the nations of the West that its main\\nobject is to encourage the good and suppress\\nthe wicked that since its introduction to\\nChina during the Ming dynasty it has never\\nbeen interdicted that subsequently, when\\nChinese, practising this religion, often made it\\na covert for wickedness, even to the seducing\\nof wives and daughters, and to the deceitful\\nextraction of the pupils from the eyes of the\\nsick, government made investigation and in-\\n183", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0205.jp2"}, "206": {"fulltext": "184 Appendix I.\\nflicted punishment, as is on record and that\\nin the reign of Kiaking special clauses were\\nfirst laid down for the punishment of the\\nguilty. The prohibition, therefore, was di-\\nrected against evil-doing under the covert of\\nreligion, and not against the religion professed\\nby the western foreign nations.\\nNow the request of the French ambassador,\\nLagren6, that those Chinese who, doing well,\\npractise this religion, be exempt from crimi-\\nnality, seems feasible. It is right, therefore,\\nto make the request, and earnestly to crave\\ncelestial favour to grant that, henceforth, all\\nnatives and foreigners without distinction,\\nwho learn and practice the religion of the\\nLord of Heaven, and do not excite trouble\\nby improper conduct, be exempted from crim-\\ninality. If there be any who seduce wives\\nand daughters, or deceitfully take the pupils\\nfrom the eyes of the sick, walking in their\\nformer paths, or are otherwise guilty of crimi-\\nnal acts, let them be dealt with according to\\nthe old laws. As to those of the French and\\nother foreign nations who practise the religion,\\nlet them only be permitted to build churches", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0206.jp2"}, "207": {"fulltext": "Appendix L 185\\nat the five ports opened for commercial inter-\\ncourse. They must not presume to enter the\\ncountry to propagate religion. Should any act\\nin opposition, turn their backs upon the trea-\\nties, and rashly overstep the boundaries, the\\nlocal officers will at once seize and deliver\\nthem to their respective consuls for restraint\\nand correction. Capital punishment is not to\\nbe rashly inflicted, in order that the exercise of\\ngentleness must be displayed. Thus, perad-\\nventure, the good and the profligate will not\\nbe blended, while the equity of mild laws will\\nbe exhibited.\\nThis request, that well-doers practising the\\nreligion may be exempt from criminality, I\\n(the commissioner), in accordance with reason\\nand bounden duty, respectfully lay before the\\nthrone, earnestly praying the august Emperor\\ngraciously to grant that it may be carried into\\neffect. A respectful memorial.\\nTaukwang, 24th year, nth month, 19th\\nday (December 28, 1844), was received the\\nvermilion reply Let it be according to the\\ncounsel [of Kiying]. This is from the Em-\\nperor.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0207.jp2"}, "208": {"fulltext": "1 86 Appendix L\\nSecond Memorial of Kiying, 1845.\\nNow I find that, in the first place, when\\nthe regulations for free trade were agreed upon,\\nthere was an article allowing the erection of\\nchurches at the five ports. This same privi-\\nlege was to extend to all nations there were\\nto be no distinctions. Subsequently the com-\\nmissioner Lagrene requested that the Chinese\\nwho, acting well, practised this religion, should\\nequally be held blameless. Accordingly, I\\nmade a representation of the case to the\\nthrone, by memorial, and received the impe-\\nrial consent thereto. After this, however,\\nlocal magistrates having made improper seiz-\\nures, taking and destroying crosses, pictures,\\nand images, further deliberations were held,\\nand it was agreed that these [crosses, etc.]\\nmight be reverenced. Originally I did not\\nknow that there were, among the nations, these\\ndifferences in their religious practices. Now\\nwith regard to the religion of the Lord of\\nHeaven no matter whether the crosses, pic-\\ntures, and images be reverenced or be not", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0208.jp2"}, "209": {"fulltext": "Appendix L 187\\nreverenced all who, acting well, practise it,\\nought to be held blameless. All the great\\nwestern nations being placed on an equal foot-\\ning, only let them be acting well, practise their\\nreligion, and China will in no way prohibit or\\nimpede their so doing. Whether their cus-\\ntoms be alike or unlike, certainly it is right\\nand there should be no distinction and no\\nobstruction. December ii 1845.\\nImperial Rescript on Above.\\nOn a former occasion Kiying and others laid\\nbefore Us a memorial, requesting immunity\\nfrom punishment for those who doing well\\nprofess the religion of Heaven s Lord and\\nthat those who erect churches, assemble to-\\ngether for worship, venerate the cross and pic-\\ntures and images, read and explain sacred books,\\nbe not prohibited from so doing. This was\\ngranted. The religion of the Lord of Heaven,\\ninstructing and guiding men in well-doing,\\ndiffers widely from the heterodox and illicit\\nsects and the toleration thereof has already\\nbeen allowed. That which has been requested", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0209.jp2"}, "210": {"fulltext": "1 88 Appendix L\\non a subsequent occasion, it is right in like\\nmanner to grant.\\nLet all the ancient houses throughout the\\nprovinces, which were built in the reign of\\nKanghi, and have been preserved to the pres-\\nent time, and which, on personal examination\\nby proper authorities, are clearly found to be\\ntheir bona fide possessions, be restored to the\\nprofessors of this religion in their respective\\nplaces, excepting only those churches which\\nhave been converted into temples and dwelling-\\nhouses for the people.\\nIf, after the promulgation of this decree\\nthroughout the provinces, the local officers ir-\\nregularly prosecute and seize any of the pro-\\nfessors of the religion of the Lord of Heaven,\\nwho are not bandits, upon all such the just\\npenalties of the law shall be meted out.\\nIf any, under a profession of this religion,\\ndo evil, or congregate people from distant\\ntowns, seducing and binding them together or\\nif any other sect or bandits, borrowing the\\nname of the religion of the Lord of Heaven,\\ncreate disturbances, transgress the laws, or ex-\\ncite rebellion, they shall be punished according", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0210.jp2"}, "211": {"fulltext": "Appendix L 189\\nto their respective crimes, each being dealt\\nwith as the existing statutes of the Empire\\ndirect.\\nAlso, in order to make apparent the proper\\ndistinctions, foreigners of every nation are, in\\naccordance with existing regulations, prohibited\\nfrom going into the country to propagate\\nreligion.\\nFor these purposes this decree is given.\\nCause it to be made known. From the\\nEmperor,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0211.jp2"}, "212": {"fulltext": "APPENDIX II.\\nas\\nCIRCULAR OF THE CHINESE GOVERN-\\nMENT, 187 1.\\n(COMMUNICATED BY THE FRENCH CHARGE D AFFAIRES.)\\nTranslation.\\nThe object which the Powers and China had\\nbefore them originally in signing the treaties\\nwas to establish a permanent situation which\\nshould ensure them reciprocal advantages and\\nremove abuses. However, the experience of\\nthe. last few years has demonstrated that not\\nonly do these Treaties not attain this desired\\nend of permanency, but also that, up to the\\npresent time, they are difficult to carry into\\nexecution. Trade has in no degree occasioned\\ndifferences between China and the Powers.\\nThe same cannot be said of the missions,\\nwhich engender ever increasing abuses. Al-\\n190", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0212.jp2"}, "213": {"fulltext": "Appendix IL 191\\nthough in the first instance it may have been\\ndeclared that the primary object of the missions\\nwas to exhort men to virtue, Catholicism in\\ncausing vexation to the. people, has produced\\na contrary effect in China. (This regrettable\\nresult) is solely attributable to the inefficacy of\\nthe plan of action (followed in this matter).\\nIt is, therefore, urgent that steps should be\\ntaken to remedy this evil, and to search for a\\nsatisfactory solution of the difficulty. In fact,\\nthis question is one bearing upon those which\\ninfluence the leading interests of the peace of\\nnations, as well those of their trade, which are\\nequally considerable. Wherever the Catholic\\nmissionaries have appeared, they have drawn\\nupon themselves the animadversion of the\\npeople, and your Excellency is not ignorant\\nthat cases which have arisen during the course\\nof several years embraced points of disagree-\\nment of every kind.\\nThe first Catholic Missionaries who estab-\\nlished themselves in China were called lite-\\nrates of the West. The greater part of the\\nconversions took place at that time among\\nrespectable people. On the other hand, since", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0213.jp2"}, "214": {"fulltext": "192 Appendix II.\\nthe conclusion of the Treaties took place\\n(i860) the majority of the converts are persons\\nwithout virtue so that religion, whose object\\nis to exhort men to virtue, no longer enjoys\\nany consideration. From that moment con-\\nsciences have become a prey to uneasiness.\\nThe Christians have none the less continued,\\nunder the shadow of missionary influence, to\\nmislead and oppress the people thence arose\\nrenewed uneasiness, then quarrels between\\nChristians and non-Christians, and, at last,\\ndisturbances. The authorities proceed to in-\\nvestigate the affair the missionaries make\\ncommon cause with the Christians, and sup-\\nport them in their insubordination against the\\nsame authorities. Thereupon the feeling of\\ndisquiet which pervades the people assumes\\ngreater proportions. Yet more veteran\\nrebels, beyond the pale of the law, amateurs\\nin intrigue, seek a refuge in the Church, and\\nlean upon her influence in order to commit\\ndisorders At this moment the animosity of\\nthe people, already deep, degenerates gradually\\ninto a hate which, at length, reaches its par-\\noxysm. The people in general, unaware of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0214.jp2"}, "215": {"fulltext": "Appendix II. 193\\nthe difference which exists between Protestan-\\ntism and Catholicism, confound these two\\nreligions under this latter denomination.\\nThey do not grasp the distinction which should\\nbe made between the different nations of which\\nEurope is composed, and give to Europeans\\nthe generic name of men from without\\nso that, when troubles break out, foreigners\\nresiding in China are all exposed to the same\\ndangers. Even in the provinces where con-\\nflicts have not yet taken place uneasiness and\\nsuspicion will certainly appear among the\\npeople. Is not such a state of things of a\\nnature to occasion a lively feeling of irritation,\\nand, as a result, grave disorders The differ-\\nence which exists between the religions and the\\nnationalities are truths which are still beyond\\nthe comprehension of the masses, in spite of\\nconstant efforts which have been exerted in\\norder to make them appreciate their nature.\\nThe Prince and the members of the Yamen,\\nduring the ten years in which they have been\\nat the head of affairs, have been a prey to\\nincessant anxiety. These precautions have\\nbeen justified by the events at Tientsin, the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0215.jp2"}, "216": {"fulltext": "194 Appendix IL\\nsuddenness of which was overwhelming. The\\nproceeding against the functionaries (compro-\\nmised) have been begun, the murderers have\\nsuffered capital punishment, an indemnity\\nhas been paid, and relief given but, al-\\nthough the affair may to-day be almost\\nsettled, the Prince and the members of the\\nYamen cannot throw off the uneasiness which\\nthey feel. In fact, if this policy is the only\\none on which one can rely (to settle) the differ-\\nences between Christians and non-Christians,\\nit will become more precarious in proportion\\nto the necessity there will be to recur to it\\noftener, and disorders like those of Tientsin will\\nbe repeated more terribly each time. If the\\nmatter is looked at under its present aspect, the\\nquestion is, how is it possible to be on good\\nterms and to live on either side in peace It\\nis not only to the hatred engendered by the\\nsuppressed animosities of the people, but de-\\ncidedly also to the provocations of the Chris-\\ntians, that the conflicts on the missionary ques-\\ntion which arise in these provinces must be\\nattributed. If, on one side, these conflicts may\\nhave been brought about by the relative in-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0216.jp2"}, "217": {"fulltext": "Appendix IL 195\\ncapacity of the local administration, they can\\ncertainly also be attributed to the conduct of\\nthe high Chinese and European functionaries\\ncharged with the direction of affairs (affecting\\nthe two countries), who, knowing the want of\\nconciliation in the attitude of the missionaries\\nand Christians, show no good will in seeking\\nfor the means of remedying the evil.\\nWith regard to the Europeans, they only\\naim at getting rid of the difficulties of the mo-\\nment, without troubling themselves whether\\nby so doing consciences are disturbed to em-\\nploy coercion is all that is thought of. On the\\nother hand, the local authorities have only one\\nobject, that of bringing the matter to a close.\\nCare for the future goes for nothing in this\\nshort-sighted policy. But if we seek, in con-\\ncert with the Europeans, to secure by effica-\\ncious means a really lasting understanding, we\\ndo not find among these latter the desire to\\nfound the discussion on equitable bases.\\nWhen this discussion arises, they place before\\nus unacceptable means which they wish to im-\\npose on us by force, in order to be able to put\\na stop to the matter. That is, in truth, not the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0217.jp2"}, "218": {"fulltext": "196 Appendix II.\\ngood and true way to take care of the interests\\nof the two countries. Anxious about the whole\\nmatter, and sincerely desirous that concord and\\npeace should reign forever between China and\\nEurope, the Prince and the members of the\\nYamen are bound to seek the best means to\\nsecure this result. Their belief is, that there\\nare ecclesiastics everywhere in Europe, and that\\ntheir presence abroad is therefore without dan-\\nger to good harmony. The maintenance of\\nthis happy state of things is, doubtless, due to\\nthe employment of certain means, and to the\\nfact that ecclesiastics and Christians abstain\\nfrom provoking conflicts. The Prince and\\nmembers of the Yamen have heard that these\\nsame ecclesiastics, to whatever nationality they\\nmight belong, respected the law and customs\\nof the country where they dwelt that they\\nwere not allowed to constitute in them a kind\\nof exceptional independence for themselves\\nand that the faults of every kind, such as con-\\ntraventions of the law, insubordination towards\\nthe authority of functionaries, abuses and usur-\\npations of powers, acts prejudicial to the repu-\\ntation of the people, and oppressive towards", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0218.jp2"}, "219": {"fulltext": "Appendix II. 197\\nthe people, which provoke its suspicions and\\nits resentment, are there severely repressed. If\\nthe missionaries, before constructing the reli-\\ngious establishments in China and preaching\\ntheir doctrine there, avoided making themselves\\nodious to the principal men and people, the\\nsuspicions would disappear, to give place to a\\nmutual confidence; concord would be perma-\\nnent one would not see churches destroyed,\\nand religions attacked. If these same mission-\\naries, in pursuit of their work, could inspire in\\nthe masses the conviction that their acts are\\nnot opposed to their teaching if, remaining\\ndeaf to the instigations of the Christians, they\\navoided by denying themselves all interference\\nin the local administration, giving the support\\nof their influence to arbitrary and oppressive\\nacts which engender hatred among the notables\\nand the people, they might live in perfect har-\\nmony with the people, and the functionaries\\nwould be in a position to protect them. Far\\ndifferent is the conduct of the persons who\\nnow come to China to propagate therein the\\nChristian religion. From the information\\nwhich the Prince and the Yamen have gathered", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0219.jp2"}, "220": {"fulltext": "i9 8 Appendix II*\\n(respecting the duties imposed on them by\\ntheir priesthood), these persons found as it\\nwere among us an undetermined number of\\nStates within the State. How, under these\\nconditions, can we hope that a durable under-\\nstanding should be established, and to prevent\\nthe governors and the governed uniting against\\nthem in common hostility?\\nThe Prince and the members of the Yamen\\nare impressed with a desire to ward off from\\nhenceforth eventualities so menacing. In fact,\\nthey fear in all sincerity lest, after the arrange-\\nment of the Tientsin affair, the animosity of\\nthe ignorant Christians of the Empire should\\ntake a more decided tone of insolent bluster,\\nthat the bitterness of the popular resentment\\nshould increase, and that so much accumulated\\nbad feeling, causing a sudden explosion, should\\nbring about a catastrophe. It would then be\\nno longer possible for the local, authorities, nor\\nfor the high provincial functionaries, nor even\\nfor the Tsung-li Yamen, to assert their author-\\nity. In the event of a general rising in China,\\nthe Emperor will be able to appoint high dig-\\nnitaries to order them to assemble everywhere", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0220.jp2"}, "221": {"fulltext": "Appendix IL 199\\nimposing forces but the greatest rigour does\\nnot reach the masses, and where their anger\\nmanifests itself, there are persons who refuse to\\nyield their heads to the executioner. Then,\\nwhen the evil becomes irremediable, and when\\nthe wish we all have to preserve so great inter-\\nests will no longer be effectual, the men who\\ndirect the international affairs of China and of\\nEurope will not be suffered to decline the re-\\nsponsibility which falls on them. In short,\\nin the direction of affairs, the important point\\nin China as in Europe, is to satisfy opinion.\\nIf failing in this duty, oppression and violence\\nare employed, a general rising will at last take\\nplace. There are moments when the supreme\\nauthority is disregarded. If the high function-\\naries of China and the Europeans on whom\\nrests the responsibility of the affairs which now\\nform the object of our anxiety, remaining un-\\nmoved spectators of a situation which threatens\\nthe greatest danger to the Chinese people, as\\nwell as to strangers, traders and individuals,\\nmake no effort to find a solution which may\\neffectually remedy the evil, it will follow that\\nit will be out of their power to deal in a satis-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0221.jp2"}, "222": {"fulltext": "200 Appendix II.\\nfactory manner with the matters which interest\\nthe public. Consequently with the view of\\nprotecting the great interests of general peace,\\nand of remedying the abuses above pointed\\nout, the Prince and the Members of the Yamen\\nhave the honor to submit for your Excellency s\\nexamination, a plan of Regulation in eight Ar-\\nticles, which has also been communicated to\\nthe Representatives of other Powers.\\nDraft of Regulations.\\narticle I.\\nThe Christians when they found an Orphan-\\nage give no notice to the authorities, and appear\\nto act with mystery hence the suspicions and\\nhatred of the people. In ceasing to receive\\nchildren, the evil rumours which are now in cir-\\nculation would at the same time disappear.\\nIf, however, there is a wish to continue this\\nwork, only the children of necessitous Chris-\\ntians must be received, and then the authorities\\nought to be informed, who would note the day\\non which the child entered, the name of its\\nparents, and the day on which it left. It would", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0222.jp2"}, "223": {"fulltext": "Appendix IL 201\\nalso be necessary that power should be given\\nto strangers to adopt these children, and then\\na good result would be arrived at. Lastly,\\nwhen it is a question of non-Christian children,\\nthe high officials ought to give orders to the\\nlocal authorities, who should select proper\\nagents who could take all the measures which\\nappeared suitable to them.\\nIn China the laws which regulate orphanages\\nare that on the entrance and on the departure\\nof the children note is made of the person who\\nleaves them, or of the person who adopts them,\\nof the declaration made to the authorities, and\\nof the permission given to the parents to visit\\ntheir children. When they have become bigger,\\nthey may be adopted by someone having no\\nchildren, or taken back by the parents them-\\nselves, and then no matter in what religion they\\nhave been brought up, they return to the reli-\\ngions of their fathers. The child ought in\\neverything also to be treated well. In exercis-\\ning this work of charity, it becomes a most\\nworthy work.\\nWe have heard it said that in every country\\nmatters are conducted in this respect very", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0223.jp2"}, "224": {"fulltext": "202 Appendix IL\\nnearly as in China. How does it happen that,\\nonce arrived in our country, foreigners no longer\\nfollow these customs They take no note of\\nthe family to which the child belongs, and they\\ndo not give notice to the authorities. Once\\nthe child has entered the house other persons\\nare not allowed to adopt it, nor are the parents\\npermitted to take it back again, nor even to\\nvisit it. All this nourishes suspicions and ex-\\ncites the hatred of the people, and by degrees\\na case like that of Tientsin is arrived at. Al-\\nthough we have denied in a report all those\\nrumours of the tearing out of eyes and hearts,\\nthe people, however, still preserve doubts on\\nthe subject, and even if we succeed In closing\\ntheir lips we cannot drive away these doubts\\nfrom their minds. It is this kind of uneasiness\\nwhich gives rise to terrible events. It would\\nbe a good thing to abolish the foreign orphan-\\nages, and to transport them to Europe, where\\nthey could practise their charity at their ease\\nit would then belong to the Chinese to come\\nto the aid of these children. Besides, in every\\nprovince we have numerous orphanages, and\\nyet the foreigners wish to lend us at any price", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0224.jp2"}, "225": {"fulltext": "Appendix TL 203\\nan assistance of which we have not the slightest\\nneed. It is certainly with good intentions they\\nthus act, but it is not the less true that their\\nconduct produces suspicion and excites anger.\\nIt would be far preferable if each one exercised\\nhis charity in his own country, and then no\\nlamentable event could arise.\\narticle 1.\\nWomen ought no longer to enter the\\nchurches, nor should sisters of charity live in\\nChina to teach religion. This measure will\\nonly render the Christians more respectable,\\nand will result in silencing evil rumours.\\nIn China good reputation and modesty are\\nmost important matters men and women are\\nnot even allowed to shake hands, nor to live\\ntogether there ought to be a kind of line of\\nseparation that cannot be overstepped. After\\nthe treaty full liberty was given to the Chris-\\ntians, and then men and women went together\\nto church hence rumours among the public.\\nThere are some places even where men and\\nwomen are together not only at church but also\\nin the interior of the house. The pubJic look-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0225.jp2"}, "226": {"fulltext": "204 Appendix TL\\ning at this in a light manner harbours suspicions,\\nand thinks that things contrary to propriety\\ntake place.\\nThe missionaries residing in China must\\nconform to the laws and customs of China.\\nThey are not permitted to place themselves in\\na kind of exceptional independence, to show\\nthemselves recalcitrant to the authority of the\\nGovernment and of the officials, to attribute\\nto themselves powers which do not belong to\\nthem, to injure the reputation of men, to\\noppress the people, to asperse the doctrine of\\nConfucius, by which they give ground for the\\nsuspicions, the resentments and the indignation\\nof the masses. The missionaries must submit\\nthemselves, like everybody, to the authority\\nof the local officials and the Christian Chinese\\nmust, in every case, be treated according to\\nthe common law with the exception of the\\nexpenses of theatrical solemnities and of the\\nworship of local protecting divinities from\\nwhich they are dispensed from contributing to,\\nthe Christians cannot escape the requisitions", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0226.jp2"}, "227": {"fulltext": "Appendix H. 205\\nand forced labour, and are constrained to\\naccept, like everybody else, the charges im-\\nposed by the local administration. With\\nstronger reason they cannot refuse to pay, in\\ntheir integrity, the land taxes and the rents,\\nnor can the missionaries advise them and sup-\\nport them in infringing the common lawf\\nCases for litigation between Christians and\\nnon-Christians are under the equitable jurisdic-\\ntion of the authorities, and cannot be left to\\nthe patronage of the missionaries. The latter\\ncannot keep away from the courts, Christians,\\nprosecutors or defendants, which, in a trial,\\nleads to delays and prejudices the parties in-\\nterested. In the cases in which missionaries\\nallow themselves to be mixed up in affairs\\nbeyond their province, the local authorities\\nought to send their verbal or written communi-\\ncations to the high provincial functionaries,\\nwho will refer them in their turn to the Tsung-\\nli Yamen, in order that a decision may be\\neventually taken as to the repatriation of these\\nsame missionaries. In the cases where Chris-\\ntians in suits respecting matrimonial alliances\\nor property in land plume themselves on their", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0227.jp2"}, "228": {"fulltext": "206 Appendix DL\\nposition of Christians to invoke the interven-\\ntion of the missionaries, they will be severely\\npunished by the authorities.\\nChina honours the religion of Confucius\\nthat of Buddha and of Tao, as well as the\\ndoctrine of the Lamas is also professed there.\\nTherefore it is contrary to usage that the latter,\\nalthough they may not be Chinese, should\\nignore the decisions of the Chinese authorities,\\nby approving or blaming them. We hear it\\nsaid that the missionaries in foreign countries\\nare subject to the legislation of the country in\\nwhich they live, and that they are forbidden to\\nmake themselves independent, to contravene\\nthe law, to usurp authority, to attack the\\ncharacter of people, or to prejudice them, or\\nto arouse the suspicion and resentment of the\\npeople. Similarly the missionaries, who teach\\ntheir religion in China, ought to submit them-\\nselves to the authority of the magistrates of\\nthis country nevertheless they are vauntingly\\nindependent and do not recognise the authority\\nof the officials. Do they not thus place them-\\nselves without the pale of the law The\\nChristians in China remain Chinese subjects,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0228.jp2"}, "229": {"fulltext": "Appendix IL 207\\nand are only the more constrained to remain\\nfaithful to their duties. In no case can indiffer-\\nence be established between them and the rest\\nof the nation. The Christians in the towns\\nand in the country ought to live in good\\nharmony with their fellow countrymen. Yet,\\nin matters affecting the public when popular\\nsubscriptions are opened or forced labour re-\\nquired, they put forward their position as\\nChristians to escape these burdens. They\\nthemselves create an exception (in their favour).\\nHow avoid that the rest of the nation accept\\nthis exception (against them) Yet more,\\nthey refuse the taxes and forced labour, they\\nintimidate the officials, they oppress those who\\ndo not belong to their religion. The foreign\\nmissionaries do not fully understand the situa-\\ntion not only do they give an asylum to\\nChristians who are guilty of crimes and refuse\\nto deliver them up to justice, but they also\\nconsent to protect unjustly those who have\\nonly become converts because they have com-\\nmitted some crime. In the provinces the\\nMissionaries make themselves the advocates be-\\nfore the local authorities of the Christians who", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0229.jp2"}, "230": {"fulltext": "208 Appendix TL\\nhave suits. Witness that Christian woman of\\nSze-chuen who exacted from her tenants pay-\\nments of a nature which were not due to her,\\nand ultimately committed a murder. A French\\nbishop took upon himself to address a despatch\\nto the authorities in order to plead for this\\nwoman and procured her acquittal. This deed\\naroused animosities among the people of Sze-\\nchuen which have lasted to this day. In\\nKwei-chow, Christians who go to law style\\nthemselves Christians in the charge sheet\\nacte d accusation with the sole view of\\ngaining their causef This is a well-known\\nabuse. It happens also that two families being\\nunited by matrimonial ties, one is converted\\nto Christianity, then compels the other who is\\nnot converted to break off the alliance.\\nAmong people of the same blood one has\\nseen fathers and older brothers, after having\\nbeen converted lay an accusation for non-ful-\\nfilment of family duties against their children\\nand younger brothers, for the sole reason that\\nthese latter had refused to be converted. These\\nacts are encouraged by the missionaries. Are\\nnot such practices of a nature to excite to the\\nhighest degree the popular indignation", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0230.jp2"}, "231": {"fulltext": "Appendix TL 209\\nARTICLE 4.\\nChinese and foreigners living together ought\\nto be governed by the same laws. For example,\\nif a man kills another, he ought to be punished,\\nif a Chinaman, according to the Chinese law\\nif he is a foreigner, according to the law of his\\ncountry. In thus acting, order will reign it\\nmatters little the manner in which the Chinese\\nor foreigners treat the case a punishment is\\nall that is necessary. But that punishment\\nonce inflicted, they must not come and claim\\nindemnities, and above all they must not seek\\nthe soi-disant abettor of the crime to exact\\nfrom him a certain sum. It belongs to the\\nlocal authorities to adjudicate on the differences\\nwhich may arise between the Christians and\\nthe people. If it is a Pagan who has com-\\nmitted wrongs against a Christian, he ought to\\nbe punished more or less severely, according\\nto the gravity of the fault similarly if it is a\\nquestion of a Christian accused by a Pagan.\\nThe official ought to adjudicate with the most\\nperfect justice, and the greatest impartiality.\\nIf a Christian conducts himself altogether", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0231.jp2"}, "232": {"fulltext": "210 Appendix IL\\ncontrary to the laws, the local authority takes\\nevidence and if some one accuses this Chris-\\ntian, the latter is seized and judged. But the\\nmissionaries must not then come forward to\\ndefend him, and to exculpate him. If the\\ncase arises of a missionary preventing a Chris-\\ntian giving himself up to the commands of the\\nauthority, the Christian alone ought not to be\\npunished, but also the missionary, or at least\\nhe ought to be sent back to his own country.\\nIn the sixth year of the reign of T c ung Chih,\\na missionary, M. Mabileau, was killed in Sze-\\nchuen. The murderer, named Yang Lao-wu,\\nwas arrested and condemned to death. But\\nbesides that, Mr. Mihieres accused a man who\\nformed part of the class of literates of having\\nbeen the instigator of that murder, in order to\\nexact from him an indemnity of 80,000 taels.\\nThe individuals who commit disorders ordi-\\nnarily belong to the lowest, classes of the\\npeople. When they are guilty of some crime,\\nthey are seized and punished but accusations\\nought not to be brought against the literates\\nto exact from them large indemnities. Such\\nconduct excites hatred.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0232.jp2"}, "233": {"fulltext": "Appendix IL 211\\nIn the eighth year of the reign of T c ung\\nChih, a missionary, Mr. Rigaud, was killed in\\nSze-chuen the cause of the murder was an\\nalliance between two families, which fell through.\\nThe Tartar General Ch c ung and the Governor\\nGeneral Li judged this case. They caused the\\nmurderer of Mr. Rigaud to be arrested, a man\\nnamed Ho-tsai, and the murderer of a Chris-\\ntian named Liang-fu, both belonging to the\\nlowest class. One was condemned to have his\\nhead cut off, the other to be hanged. The\\nChristians further killed some of the people\\nevery year there were conflicts between credi-\\ntors and debtors, rapes and fires.\\nThe instigators of all this were Wang Hsiao-\\nting, Ch c ang Tien-hsing, and others. It was\\ndesired to seize and punish them, but they did\\nnot surrender themselves to the commands of\\nthe authority. Further, the Christians again,\\nunder the leadership of a priest named Tan\\nFu-ch c en, killed Chao Yung-lin, and 200 other\\npersons. The surrender of this missionary was\\ndemanded but the Abbe Mihieres said that\\nhe had left for Europe and that there was no\\nmeans of arranging this case. Hence great\\nanger among the inhabitants of Sze-chuen.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0233.jp2"}, "234": {"fulltext": "iii Appendix II.\\nARTICLE 5.\\nThe passports given to the (French) mis-\\nsionaries who penetrate into the interior ought\\nclearly to bear mention of the province and of\\nthe prefecture where they intend to repair.\\nThe names and titles of the bearer, and these\\nconditions, that he will not be able clandestinely\\nto betake himself to another province and that\\nthe passport is personal, will be equally com-\\nprised in this document. The missionary\\nought not to pass through the Custom House\\nand toll-bar contraband articles of merchan-\\ndize which are liable to duty. On his arrival\\nat a destination other than that designated in\\nthe passport, or if this document has been\\nhanded over to a Christian Chinaman with the\\nobject of making him pass himself off as a mis-\\nsionary, the said passport shall be cancelled.\\nOn the other hand, if it be ascertained that the\\nbearer has gained possession of it by pecuniary\\npayment, or that he has committed some other\\nserious breach of the law, the individual who\\nshall have thus falsely assumed the position of\\na missionary shall be punished, and the real", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0234.jp2"}, "235": {"fulltext": "Appendix DL 213\\nmissionary shall be sent back to his own\\ncountry. In order that the control may be\\nexercised everywhere, the name of the mis-\\nsionary shall be inserted in the passport, in\\nChinese characters, which will be taken as\\nproof. The passport shall be cancelled in\\ncases where the titulary should have gone back\\nto his own country, should have died, or\\nshould have abandoned missionary work.\\nPassports will not be granted in the provinces\\nwhere there are rebels, nor even hereafter for\\nthose where the Imperial army is operating,\\nwith the evident object of securing loyally the\\nsafeguard of the missionaries.\\nIn support of the above scheme the Yamen\\nwill recall a missionary case which occurred in\\nKwei-chow where a certain Chao acted as mis-\\nsionary, albeit his name had no place in the\\npassport register. The Yamen received a\\nletter on this subject from Mr. Interpreter\\nDeveria, in which the latter showed how, ac-\\ncording to an old French register, the mur-\\ndered missionary Chao had received a pass-\\nport, dated the 2nd day of the 6th month of\\nthe 4th year of T c ung-chih, in which he was", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0235.jp2"}, "236": {"fulltext": "214 Appendix TL\\ncalled Jui-Lo-ssu that his name of Chao was\\nerroneous that the victim was really the said\\nJui-Lo-ssu that, on the other hand, the same\\nJui-Lo-ssu was inserted under number 325 as\\ngoing to Sze-chuen and thence to Kwei-chow.\\nHowever, the Yamen was able to convince it-\\nself that neither this name of Chao nor that of\\nJui-Lo-ssu figured on its passport register.\\nThere was, therefore, a double mistake in the\\nname of the missionary and in that of his resi-\\ndence. How, then, could one establish an\\nidentity and secure to the party interested\\nefficacious protection\\nThere was also an affair of murder com-\\nmitted by the missionary Splingaert on the\\nperson of a Russian. This Splingaert was first\\nof all a missionary, then entered the Prussian\\nLegation as constable. He none the less re-\\ntained his passport, so that he handed it over\\nto some one else, or lost it, so that not only\\nan abuse, in passing as a missionary, occurred,\\nbut grave inconveniences to public affairs might\\nhave arisen in case the said passport had fallen\\ninto the hands of rebels. On the other hand,\\nthe dignity of missionaries seems to us to be\\nseriously injured by such irregularities.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0236.jp2"}, "237": {"fulltext": "Appendix II. 215\\nARTICLE 6.\\nThe aim of the missionaries being to exhort\\nmen to virtue, it is befitting that before admit-\\nting an individual to the privileges of religion,\\nhe should be examined as to whether he has\\nundergone any sentence or committed any\\ncrime. If this examination be in his favour\\nhe may become a Christian if the contrary he\\nshould not be allowed to become one. One\\nought, moreover, to act as the ministers of our\\nreligion do, who give notice to the inspectors\\nof ten families, and cause the name of the per-\\nson to be entered in the register with this pur-\\npose. In the same way the missionaries ought\\nto give notice to the authorities, who will take\\nnote of the day of the month and of the year\\nof admittance, of the country, and of the\\nstation in life of the individual, and will ascer-\\ntain if he has ever undergone any sentence, or\\nif he has ever changed his name. By acting\\nthus all confusion will be avoided. If a Chris-\\ntian should be sent on a mission, and he should\\ndie on the way, notice should be given to the\\nproper authority. If, after being converted, a", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0237.jp2"}, "238": {"fulltext": "216 Appendix II.\\nperson commits some crime, he should be dis-\\nmissed, and no longer regarded as belonging to\\nthe religion. Every month, or at least every\\nthree months, the authorities ought to be in-\\nformed of the number of conversions. The\\nauthorities also should act as they do in regard\\nto our temples, that is to say, they should go\\nevery month, or at least every three months,\\nto inspect the missions. This course will do\\nno harm to religion, but, on the contrary, will\\nensure tranquillity.\\nIn the ninth year of the reign of T c ung Chih,\\nthe Government of Kwei-chow gave notice to\\nthe Yamen that at Kwei-ting-hsien some peo-\\nple, who were formerly nothing better than\\nthieves, were forming a part of a militia of\\nwhich the Christians, Yuan Yu-hsiang and\\nHsia Chen-hsing, were the leaders. Passing\\nthemselves off as Christians, these men were\\nhighly thought of; however, they committed\\nall sorts of disturbances, killed Wang Chiang-\\npao and Tso Yin-shu, seriously wounded three\\nother persons, and carried off from the houses\\nnot only money, but also all the objects which\\nthey contained, even down to the very cattle.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0238.jp2"}, "239": {"fulltext": "Appendix II, 217\\nIn the eighth year of the reign of T ung Chih\\nthe Governor of Kwei-chow again warned our\\nYamen that at Tsun Yi-hsien a petition had\\nbeen addressed, with the object of declaring\\nthat some rebels, of whom the leaders were\\nSun Yu-shan, T c ang Shen-hsien, T c ang Yuan-\\nshuai, Chien Yuen-shuai, had embraced the\\nCatholic religion, and that they still continued\\nwithin and without the town to stir up inde-\\nscribable and countless disturbances and trou-\\nbles. In the same place, also, some people\\nnamed Yang Hsi-po, Liu Kai-wen, Ching\\nHsiao-ming, Ho Wen-chiu, Chao Wen-an had\\nembraced the Catholic religion, and were even\\nemployed in the interior of the mission. How-\\never, outside they practised all sorts of exac-\\ntions upon the orphans, and intimidated those\\nwho were poor in spirit. They were perpetu-\\nally to the Yamen, and undertook to regulate\\nthe trials. In an affair between a Christian and\\na countryman, if the mandarin administered\\njustice to the latter, they collected the Chris-\\ntians, invaded the Yamen, and forced the au-\\nthorities to reverse the sentences. If, in spite\\nof that, the mandarin would not give the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0239.jp2"}, "240": {"fulltext": "2i 8 Appendix TL\\nChristian up to them, they returned with the\\ncard of a missionary, and claimed on his behalf\\nthe liberty of their friend.\\nBesides, they committed all sorts of attempts\\nupon persons and properties; if resistance was\\noffered them, they struck blows and did not\\neven fear to kill, and were guilty besides of\\nmany other crimes.\\narticle 7.\\nThe missionaries ought to observe Chinese\\ncustoms, and to deviate from them in no re-\\nspect for instance, they ought not to make\\nuse of seals, the use of which is reserved for\\nfunctionaries alone. It is not allowed them to\\nsend despatches to a Yamen, whatever may be\\ntheir importance. If, however, for an urgent\\nmatter it should be absolutely necessary to\\nwrite, they may do it but taking good care\\nnot to speak of matters beyond the subject,\\nand making use like people belonging to the\\nclass of literates, of the Ping-tieh (petition).\\nWhen the missionaries visit a great mandarin,\\nthey must observe the same ceremonies as\\nthose exacted from the literates if they visit a", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0240.jp2"}, "241": {"fulltext": "Appendix IL 219\\nmandarin of inferior rank, they must also con-\\nform to the customary ceremonies. They\\nmust not unceremoniously go into the Yamens\\nand bring disorder and confusion into the\\naffair.\\nIn the sixth year of the reign of T ung Chih\\nthe Governor of Sze-chuen wrote to us that\\nthe French Bishop, Monseigneur Pinchon,\\nhad, in a letter which he sent to the authorities,\\nmade use of an official seal manufactured by\\nhimself.\\nIn the seventh year of the reign of T c ung\\nChih, Monseigneur Faurie, 1 Bishop of Kwei-\\nchow, handed to the officer charged with the\\nremission of the letters of the Government, a\\ndespatch to the address of the Yamen to ask\\nthat marks of distinction should be accorded to\\na Taoutae called To Wen, and to other per-\\nsons besides.\\nIn Shan-tung a missionary passed himself\\noff as Hsiun-fu (Provincial Governor).\\nIn Sze-chuen and Kwei-chow missionaries\\ntook upon themselves to demand the recall of\\nmandarins who had not arranged their affairs to\\n1 Mentioned as Faure, p. 86.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0241.jp2"}, "242": {"fulltext": "iio Appendix II.\\ntheir satisfaction. So it is not only the author-\\nity of simple functionaries that they assume\\nthey claim, further, a power which the Sover-\\neign alone possesses. After such acts how\\ncould general indignation fail to be aroused?\\narticle 8.\\nMissionaries shall not be allowed to claim,\\nas belonging to the church, the property which\\nit may please them to designate; in this way no\\ndifficulty will arise. If the missionaries wish to\\nbuy a portion of land on which to build a\\nchurch, or hire a house in which to take up\\ntheir residence, they must, before concluding\\nthe bargain, go with the real proprietor and\\nmake a declaration to the local authority who\\nwill examine whether the Feng-shui presents\\nany obstacle. If the official decides that no\\ninconvenience arises from the Feng-shui, it will\\nthen be necessary to ask the consent of the in-\\nhabitants of the place. These two formalities\\nfulfilled, it will be necessary besides, in the\\ntext of the contract, to follow the ruling pub-\\nlished in the fourth year of the reign of T c ung-\\nchih, that is to say, to declare that the land", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0242.jp2"}, "243": {"fulltext": "Appendix JL 221\\nbelongs with full rights to Chinese Christians.\\nIt will not be allowed in the purchase of prop-\\nerties to make a transfer making use of another\\nname than that of the real purchaser it will\\nalso be forbidden to make this transfer in man-\\nner contrary to law, following the advice of\\ndishonest people.\\nThe missionaries residing constantly in\\nChina must strive to inspire confidence, so as\\nnot to excite the discontent and aversion of the\\npeople but on the contrary to live on good\\nterms with them without ever exciting suspi-\\ncion. At this moment there is almost always\\ndiscord between the two parties, and the cause\\nof it is the conduct of the Christians. So as\\nregards the property of the church, there have\\nbeen claims during these last years in all the\\nprovinces, and the missionaries exact the res-\\ntitution, without troubling themselves as to\\nwhether it wounds the susceptibility of the\\npeople or is injurious to their interests. Be-\\nsides there are fine houses belonging to the\\nliterates that they claim, and expel the pro-\\nprietor from them at the shortest notice. But\\nwhat is worst, and what wounds the dignity of", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0243.jp2"}, "244": {"fulltext": "222 Appendix II.\\nthe people, is that they often claim as their\\nproperty Yamens, places of assembly, temples\\nheld in high respect by the literates and the\\ninhabitants of the neighbourhood.\\nCertainly, in each province are houses which\\nformerly belonged to the Church but note\\nmust be taken of the number of years which\\nhave passed since, and it must be remem-\\nbered that Christians sold these houses, and\\nthat they have, perhaps, passed through\\nthe hands of several proprietors. It must\\nalso be remembered that the house was, per-\\nhaps, old and dilapidated when sold, and that\\nthe purchaser has, perhaps, incurred great\\nexpense in repairs, or has even built a new\\none. The missionaries take no account of\\nall this, they exact a restitution, and do not\\neven offer the least indemnity. Sometimes\\nthey even ask for repairs to be made, or if not,\\nfor a sum of money. Such conduct excites\\nthe indignation of the people, who look with\\nno favourable eye on the missionaries. Such\\nbeing the case no friendship can exist.\\nThe facts that are stated in this Memoran-\\ndum have been chosen as examples among", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0244.jp2"}, "245": {"fulltext": "Appendix II. 223\\nmany others to demonstrate what is irregular\\nin the acts of the missionaries, and to prove\\nthe impossibility of Christians and non-Chris-\\ntians living harmoniously.\\nIt is urgent, therefore, to seek a remedy for\\nthe evil both one and the other will find it to\\ntheir advantage, and it will obviate this sole\\nquestion of the missions becoming fatal to the\\ngreat interests of peace between China and the\\nWest.\\nWe do not attempt to enumerate the many\\nmatters which are agitating in the provinces.\\nThe object is to separate the tares from the\\ngood grain, to punish the wicked in the inter-\\nest of the good. With respect to commerce,\\nfor instance, merchants guilty of dishonesty\\nare severely punished in order to protect the\\nhonour of commerce in general. From the\\ntime that the missionaries admit every one,\\nwithout taking care to distinguish between the\\ngood and the bad, these last pour into the\\nChristian community, and relying on the sup-\\nport of the missionaries molest people of\\nproperty and despise the authority of the\\nmagistrates. Under these conditions the re-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0245.jp2"}, "246": {"fulltext": "224 Appendix II.\\nsentment of the multitude grows deep. If\\nthe entire Chinese people should, like the\\ninhabitants of Tientsin, come to detest for-\\neigners, the supreme authority itself could no\\nlonger be able to interpose efficaciously. Such\\nare the dangers which the present situation\\nimplies.\\nThe rules which we now propose are the\\nlast expression of our firm will to protect the\\nmissionaries, and have nothing in their import\\nhostile to them. If they sincerely endeavour\\nto conform themselves to them, good harmony\\nmight be maintained if, on the other hand,\\nthe missionaries consider these same rules in\\nthe light of attempts upon their independence,\\nor contrary to their rites, they may cease to\\npreach their religion in China. The Chinese\\ngovernment treats its Christian and its non-\\nChristian subjects on a footing of perfect\\nequality; that is the evident proof that it is\\nnot opposed to the work of the missions. In\\nreturn, the missionaries, allowing themselves\\nto be duped by the Christians, do not adhere\\nfaithfully to their duties. From this state of\\nthings a hatred of the masses must result,", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0246.jp2"}, "247": {"fulltext": "Appendix IL 225\\nwhich it will be very difficult to combat, and\\na general overthrow of order, which will make\\nall protection an impossibility. It would be\\nfar better from henceforth to speak the truth\\nfrankfully.", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0247.jp2"}, "248": {"fulltext": "APPENDIX III.\\n*H\\nSUMMARY OF THE CHING-SHIH-WEN-\\nSHU-PIEN 1 OR BLUE BOOKS.\\nRELIGIOUS PROPAGANDISM ONE OF THE MOST\\nIMPORTANT POINTS AS REGARDS INTERCOURSE WITH\\nFOREIGNERS.\\nBy LI PENG-YUAN.\\nIt is our opinion that foreign missionaries\\nare in very truth the source whence springs all\\ntrouble in China. Foreigners corne to China\\nfrom a distance of several ten thousands of\\nmiles and from about ten different countries\\nwith only two objects in view, namely trade and\\nreligious propagandism. With the former they\\nintend to gradually deprive China of her wealth,\\nand with the latter they likewise seek to steal\\naway the hearts of her people. The ostensible\\n1 This is the work referred to on pp. 64 and 137, as King-\\nsz-wen.\\n226", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0248.jp2"}, "249": {"fulltext": "Appendix IIL 227\\npretext they put forward is the cultivation of\\nfriendly relations what their hidden purpose\\nis, is unfathomable, but the fact remains that\\ntrouble between Christian converts and the\\ncommon people is for ever cropping up.\\nOriginally the nations of the West had only\\none religion, that of Christ but this one reli-\\ngion has now divided itself into three that of\\nJesus (Protestants), that of the Lord of Heaven\\n(Roman Catholics), and that known as Hsila\\n(Hellenic or Greek Church). The character-\\nistic to these religions of theirs is that whether\\nunited or divided, whether in prosperity or in\\nadversity, their missionaries must go abroad\\nthroughout the world and endeavour to con-\\nvert men to their religion and lead them to fol-\\nlow in their path. Now that China has given\\npermission to foreigners to proclaim their doc-\\ntrines she must according to treaty extend them\\nher protection, but wherever missionaries go\\nthey ought to be subject to the local authori-\\nties and not mix themselves up with public\\naffairs. It is unfortunately the case that evilly\\ndisposed natives of China constantly rely on\\nthe protection which their conversion to the", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0249.jp2"}, "250": {"fulltext": "228 Appendix EL\\nforeign religion affords them,^and on the\\nstrength thereof they commit every kind of\\nbase and illegal action. They impose on the\\nmore simple minded of their fellow villagers,\\nthey insult and oppress the orphans and the\\nweak, they forcibly abduct the wives of others,\\nthey take violent possession of land which is\\nnot their own, they make difficulties about pay-\\ning rent due to their landlord, they defiantly\\ndecline in open court to contribute their pro-\\nportion of legal taxes, they raise a quarrel about\\nsome public matter and then seek to throw the\\nblame on others, and on account of some pri-\\nvate disagreement they go even to the length\\nof beating and murdering peaceable citizens.\\nEvery sort of crime can be laid to their charge,\\nand it would be difficult to draw up a complete\\nlist of their transgressions. The missionaries\\nwithout sufficient knowledge of the real facts\\nof the case, and deceived by their ex parte state-\\nments, are in the habit of coming forward as\\ntheir protectors and openly assisting them. **It\\noften happens that they hide away the defend-\\nant in a suit in order that he may not appear\\nin court, and in certain instances when the guilt", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0250.jp2"}, "251": {"fulltext": "Appendix DDL 229\\nof an offender has been conclusively proved\\nand his punishment decided on, they in the\\nmost public manner have connived at his get-\\nting away to a foreign country, with the result\\nthat he is not to be had and the case remains\\nin abeyance.\\nMany officials, moreover, induced by a dread\\nof complications, act from the beginning with\\ntoo excreme caution, and in ignorance of for-\\neign laws are glad to compromise a case any-\\nhow. The result is that justice is never done,\\nand the people always have a grievance. Nat-\\nurally, as causes for complaint accumulate, the\\nspirit of resentment waxes stronger day by day,\\nand a desire for revenge is created, which cul-\\nminates in the destruction of Chapels and the\\nill-treatment of missionaries, and feuds be-\\ntween missionary converts and their neighbours\\ngo on increasing. Although of course the\\nhigh authorities concerned take steps to arrange\\nthese matters, they are for the greater part far\\nremoved from the scene of action, and but im-\\nperfectly acquainted with the hidden details\\nand as it often happens that their respective\\nlaws differ, each holds firmly to his own opin-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0251.jp2"}, "252": {"fulltext": "230 Appendix DL\\nion, and the settlement of the case becomes\\nmore complicated and protracted. They (i.e.,\\nthe foreigners), however, are in the habit of\\nresorting to force, and using all manner of in-\\ntimidation, press their point, so that even\\nafter the principal offenders have been pun-\\nished, they claim compensation for the de-\\nstroyed property, and even after the officials\\nhave lost their posts they, on the strength of\\nthese occurrences, clamour for the opening of\\nmore ports proceedings contrary to all prin-\\nciples of right and justice, and utterly opposed\\nto treaty stipulations.\\nThe nature of the situation calls for the\\nadoption of some satisfactory agreement to be\\nobserved by both sides which will conduce\\ntowards the maintenance of peaceful relations\\nfor the future.\\nNow, no Chinese subject at all cognizant of\\nright and justice or in any way imbued with a\\nspirit of virtue would allow himself to be led\\naway by these doctrines of theirs. Those who\\ndo become converts are either so actuated by\\nmercenary motives that they have lost all self-\\nrespect, or are labouring under some hallucina-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0252.jp2"}, "253": {"fulltext": "Appendix HI. 231\\ntion which they have not been able to throw\\noff; they are either evilly disposed persons\\nwho want influence on their side or criminals\\nwho seek to escape justice. They must in the\\nfirst instance have a contempt for law and\\norder ere they would dare to rebel thus against\\nreason and true principles.\\nAgain, although the missionaries are foreign-\\ners, their converts still remain Chinese subjects,\\nand a large enough concession forsooth has\\nbeen made to the spirit of friendliness and\\ntoleration in allowing the missionaries to carry\\non religious propagandism at all, without up-\\nholding their converts against the rest of the\\npeople. Surely it is not our wish to first force\\nthe whole nation to embrace their doctrines\\nand then clap our hand for joy Such a\\ncalamity would be too deep for words.\\nFor the future the name of every convert\\nshould be entered on a list held by the local\\nauthorities and communicated to the Consul\\nconcerned and each convert should have the\\ntwo characters Chiao-min inserted on his\\nmen-p c ai, (i.e., the slip of paper on each\\nhouse door describing the inmates). There", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0253.jp2"}, "254": {"fulltext": "232 Appendix IIL\\nshould also be some distinction of dress, and\\nif any dispute arise it ought to be decided\\naccording to Chinese law by the local authori-\\nties, the Consul sitting as assessor. The\\nmissionary ought not to be allowed to protect\\nthe criminal in any way. Should the defendant\\nprior to his being arraigned not have his name\\non the list above mentioned he is not to be\\nconsidered a convert, and will be dealt with by\\nthe local authorities as they see fit, the mission-\\nary of course in such a case having less than\\never to do with the proceedings.\\nShould any missionary mix himself up with\\nany public matter or resort to intimidation in\\nany way some severe punishment must be\\nmeted out to him, and his Minister be imme-\\ndiately requested to have him sent back to his\\nown country four encourager les autres\\n7V\\nRD 44", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0254.jp2"}, "255": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0255.jp2"}, "256": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0256.jp2"}, "257": {"fulltext": "", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0257.jp2"}, "258": {"fulltext": ",^.^^r,\\n-^^xiy-i\\nDeacidified using the Bookkeeper pro\\nyy. Neutralizing agent: Magnesium Oxide\\nTreatment Date: Oct. 2005\\nW* *P\u00c2\u00b0*~ m %W^.* PreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n-V Ci^ 111 Thomson Park Drive\\nt\\\\#i(Gsfc V *V Cranberry Township, PA 16066", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0258.jp2"}, "259": {"fulltext": "FEB 81\\nST. AUGUSTINE\\n|J!! FLA\\n\\\\*fisr-", "height": "3459", "width": "1969", "jp2-path": "chinachristianit01mich_0259.jp2"}, "260": {"fulltext": "CONGRESS", "height": "3655", "width": "2273", "jp2-path": "chinachristianit01mich_0260.jp2"}}