Christianity in Modern China

Series editor Cindy Yik-yi Chu Department of History Hong Kong Baptist University Kowloon Tong, Hong Kong This series addresses Christianity in China from the time of the late Ming and early Qing dynasties to the present. It includes a number of disciplines—history, political science, theology, religious studies, gen- der studies and sociology. Not only is the series inter-disciplinary, it also encourages inter-religious dialogue. It covers the presence of the Catholic Church, the Protestant Churches and the Orthodox Church in China. While Chinese Protestant Churches have attracted much scholarly and journalistic attention, there is much unknown about the Catholic Church and the Orthodox Church in China. There is an enormous demand for monographs on the Chinese Catholic Church and the Orthodox Church. This series captures the breathtaking phenomenon of the rapid expansion of Chinese Christianity on the one hand, and the long awaited need to reveal the reality and the development of Chinese Catholicism and the Orthodox religion on the other. Christianity in China refects on the tremendous importance of Chinese-foreign relations. The series touches on many levels of research— the life of a single Christian in a village, a city parish, the conficts between converts in a province, the policy of the provincial authority and state-to-state relations. It concerns the infuence of different cultures on Chinese soil—the American, the French, the Italian, the Portuguese and so on. Contributors of the series include not only people from the aca- demia but journalists and professional writers as well. The series would stand out as a collective effort of authors from different countries and backgrounds. Under the infuence of globalization, it is entirely necessary to emphasize the intercultural dimension of the monographs of the series. With Christianity being questioned in the Western world, as witnessed in the popularity of Dan Brown’s books since some time ago, the Chinese have surprised the world by their embracement of this foreign religion.

More information about this series at http://www.springer.com/series/14895 Amanda C.R. Clark China’s Last Jesuit

Charles J. McCarthy and the End of the Mission in Catholic Shanghai Amanda C.R. Clark Whitworth University Spokane, WA USA

Christianity in Modern China ISBN 978-981-10-5022-0 ISBN 978-981-10-5023-7 (eBook) DOI 10.1007/978-981-10-5023-7

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This Palgrave Macmillan imprint is published by Springer Nature The registered company is Springer Nature Singapore Pte Ltd. The registered company address is: 152 Beach Road, #21-01/04 Gateway East, Singapore 189721, Singapore This work is dedicated to E. Walter McCarthy, brother of Charles J. McCarthy; were it not for his copious saved letters and generous encouragement over these past several years, this story might not have been told. Foreword

Charles J. McCarthy, SJ, and an Era of Change In 1971, Father Charles McCarthy published a book that helped change the national constitution of the Philippines in favor of Chinese who had remained unable to attain citizenship there, even if they were born and raised on the islands. Not unlike the early Chinese who set- tled in his native San Francisco, the Philippines had adopted an anti- Chinese mythology that McCarthy knew to be contrived and painful to the Chinese who attempted to live peacefully in what had become their home. In his frst remarks to a book he wrote in support of Chinese citizenship, Father McCarthy renders an incisive opening salvo for his argu- ment in favor of the naturalization of racially Chinese persons in the Philippines. He wrote: “These pages, I hope, will serve towards a better appreciation of contributions which Filipinos and the Chinese minority in their midst can make to each other during a time of historical chal- lenge.”1 Among his deepest hopes was that changing the constitution to allow for Chinese naturalization in the Philippines would “give the young [Chinese] a better future”; he sought an “equality before the courts and a fuller freedom of speech in the forum of public opinion than [Chinese] have enjoyed.”2 His continuous and determined lobby- ing on behalf of full Chinese integration in the Philippines in the early 1970s helped result in a change to the laws; Chinese are now allowed citizenship there, and Charles McCarthy became an almost household name among Chinese diaspora on the islands.

vii viii Foreword

Behind McCarthy’s abiding support of the Chinese community in the Philippines is a long and unsettled past as an American missionary in Mainland China during its uneasy transition from the Republic of China under Chiang Kai-shek to the People’s Republic of China, founded in 1949 under the leadership of Chairman Mao Zedong. Having lived in China from 1941 until 1957, he encountered a nation still infused with the vestiges of its past culture, while also witnessing the tumultuous ruptures that largely brushed that past away in favor of revolution and systemic transformation. McCarthy also observed the often inhumane treatment of Chinese by the Japanese under their occupation of China from 1937 to 1945; he was himself confned to the Jesuit mission in Shanghai for 2½ years, from 1943 until 1945. Seeing frsthand how the Chinese had suffered during the Japanese occupation and then from the civil war between the Communists and Nationalists, Father McCarthy was sensitive to the predicament of Chinese both within their native China and abroad. The friendships and experiences he had while serving in Shanghai and Beijing undoubtedly inclined him toward helping his new Chinese friends in the Philippines. One of the manifest virtues of the present book is the scope of its treatment of McCarthy’s important contribution to the history of Jesuit world missions, tracing his life from a modest birth and upbringing in an Irish-American family in San Francisco, to China, and then to his fnal days as a citizen of the Philippines. Based on archival materials from the Jesuit collections in Vanves, France; Taipei, Taiwan; Beijing, China; Santa Clara, California; and most signifcantly from the private collection of the McCarthy family, this study offers both a scholarly and deeply human portrait of Father Charles’ life. To date, the predominance of Father McCarthy’s appearances in books, articles, and online sources has been centered on his experience in China, and this is the frst monograph on his entire life. Other works have certainly mentioned McCarthy’s important role in the history of the fnal years of the Roman Catholic mission in China, and most scholars today acknowledge the signifcance of his experiences to better understanding Sino-Catholic relations during the Maoist era. James T. Meyers’ 1991 book, Enemies Without Guns, makes only brief mention of Father McCarthy when discussing the large number of Catholic arrests in 1950s Shanghai, but Paul P. Mariani, makes quite extensive use of McCarthy materials to weave together the compelling narrative provided in his work, Church Militant, published more recently Foreword ix in 2011.3 Both Meyers and Mariani write of Charles McCarthy in only the most admiring terms; in fact, it is nearly impossible to locate a single remark in any source that represents him critically. He was known as an optimist, though not at all a Pollyanna, and McCarthy was appreciated as a judicious spiritual father who bolstered his fellow missionaries during the recurrent times of duress that afficted the Jesuit community during both the Japanese occupation and the Maoist era. In 1950, just when the anti-Catholic campaigns were being ramped up in the pages of the state-owned media, Father Ferdinand Lacretelle, SJ, exclaimed that Father McCarthy, “gives confdence to everyone.”4 Only the former bishop of Shanghai, Jin Luxian, SJ, appears to have had criticisms of Charles McCarthy. In his memoirs, Jin complains that at the Xujiahui Jesuit School of Theology, “one American professor named McCarthy insisted on teaching creationism and not evolution, saying that God had directly created the universe, exactly as is described in the Old Testament; that God had created Adam and Eve, our ancestors.”5 Jin protests about McCarthy’s insistence on teaching this traditional creation narrative because by the time he wrote his memoirs Jin had adopted the more modern views of Tielhard de Chardin, SJ. Beyond this terse and rather trifing objection, one is hard pressed to locate other sources that render a critical view of McCarthy’s life and his actions as a Jesuit missionary in China and the Philippines. Given that the available sources on McCarthy’s life are largely hagi- ographical in favor and content, it is understandable that this biography somewhat refects the tenor of available materials. McCarthy’s volumi- nous correspondences and the seemingly countless documents that mention him make it surprising that it has taken this long for a book to be dedicated to him. Despite the fact that biographies are quite often punc- tuated with disparaging remarks about the person written about, so called “real history,” this book does not attempt to contrive what is not evident in the sources. Even when interviewing the many friends and family members who remember Father McCarthy, one discovers little more than verifcation that the documented sources accurately refect the life of a kindly and generous missionary who has left a noteworthy legacy in Asia. Context and Conversion Charles McCarthy entered China during a particularly agitated and uncertain time of political, cultural, and religious transition. When he arrived in 1941 it was only 30 years after the end of the Qing dynasty, x Foreword and vestiges of the imperial era were seen in all areas of society. Women with bound feet were commonly observed in public streets, Confucian gentlemen still preserved much of the intellectual favor of dynastic times, and local architecture had not yet succumbed to the assaults of demolition and Westernization. But all of this was waning precipitously as Nationalist campaigns called for modernization, while Communist ones rallied for revolution against China’s stifing past. Missionaries and Chinese Christians found themselves within this maelstrom of social change. When writing of Christianity in China during this period, Daniel H. Bays calls it the “The Multiple Crises of Chinese Christianity.”6 Among the overarching transformations that occurred within the Christian community was an accelerated process of indigenization. “In effect, in the 50 years from 1900 to 1950,” Bays writes, “Christianity in China forsook its foreign origins and put on a Chinese dress.”7 While China in general began to reimagine itself as free from foreign pressures and infuences, both the Protestant and Catholic com- munities also began to lobby for a more autonomous Christian Church. Within the Catholic community, ecclesiastics such as Lu Zhengxiang (1871–1949) began to foresee ways in which Catholic Christianity could be re-envisioned as a mixture of traditional Chinese thought and Christian belief. As Jean-Pierre Charbonnier, MEP, put it, Lu’s writings, “showed how the Confucian virtue of flial piety fnds its complete fulfll- ment in Jesus Christ, the Son of God, who is united to his Father by the bond of perfect love.”8 In other words, not only did Chinese Christians desire a greater number of Chinese in Church hierarchy, but many sought to make Chinese Christianity more culturally Chinese, more ame- nable and understandable to the Chinese way of viewing the world. One of the important historical aspects of this book on Father Charles McCarthy is that it provides an account of someone who experienced frsthand the evolution of Chinese Christianity as it moved through the post-imperial transition into modernization and Westernization, and then into the even more forceful upheavals precipitated by the Communist victory of 1949. By 1949 the transitional phase of Chinese society, and the Christian population within that era, entered what Charbonnier refers to as “The Great Ordeal.”9 China’s new political leaders viewed religions “as the most evident expression of humanity’s alienation when it is subjected to exploitation”; they are the “illusory dreams of suffering humanity and an instrument of domination for those Foreword xi who exploit their fellow human beings.”10 The intellectual landscape sur- rounding Charles McCarthy, then, was complex; for he was witness to three distinct eras of cultural expressions. He had frst encountered the fnal remnants of a traditional dynastic culture, followed by a Republican era of heightened patriotism and desired independence, and a fnal period of revolution and cathartic transformation. Throughout these stages of development, Father McCarthy remained dedicated to his missionary goals to convert persons to Christianity and improve the status of their lives within a context of disruption, even if he spent some of his time enclosed in his Shanghai bureau managing the affairs of the Jesuit mission at Xujiahui. Family and Consolation One prominent feature of this book that emphasizes McCarthy’s personality is its sustained mention of his concern for, and interactions with, his family back in the United States. Rarely do scholars receive such unlimited access to family materials, and rarely do we see in biographies of important people such an assortment of telling exchanges between close family members. Letters between Charles McCarthy and his brother Walter were particularly important in the writing of this book, and appear more often than any other correspondence. When China’s new government was imposing new challenges on the Church’s ability to function in the 1950s, updates from Walter were what Father Charles recalled, “keeps the world sane and its wheels turning.”11 Father Charles wrote to his provincial, his confreres, relatives in Chicago and California—including a host of nieces and nephews, even before they were able to read—relatives who still retain a great wealth of his letters. Correspondence to and from his family continued until his fnal days, and once voice recording was possible McCarthy mailed cassette tapes to his relatives in the United States, which they have preserved in their extensive collection of materials related to his missionary work in China and the Philippines. The tenor of these letters is sometimes moving, even emotionally expressive. After Walter McCarthy’s wife, Peggy, died in 1991, Walt wrote to Father Charles: “I wish that the Philippines were closer so I could visit with you and talk with you and tell you how much you mean to me.” Woven throughout this biography are examples of Charles McCarthy’s warm and often revealing interactions with his family, illustrating the emotional currents that fowed beneath the surface during the testing years he endured as a Jesuit in Asia. xii Foreword

A small note should be offered about the photographs included in this biography of McCarthy’s life. Owing to the McCarthy family’s meticu- lous preservation of materials related to Father Charles, the reader is provided a distinctive opportunity to view images tracing from McCarthy’s young years as a new Jesuit to his last years in the Philippines. Included in the family collection is flm footage of his departure to China and the frst moments of his return to the United States after his long impris- onment in China’s Communist prisons. While these flms cannot be represented in this book, the author has benefted from seeing and hearing the voice of Father Charles while sitting beside his niece. The University of California at Berkeley special collections holds the original press negatives of McCarthy’s return from prison, which the author has had printed during the research for this volume. In short, the unique access to family materials and the wide sweep of archival documents con- sulted to prepare this book has resulted in an exceptional portrait of one of the most historically signifcant Jesuits who lived in China and the Philippines, and the accompanying images help to visually represent the vivid narrative provided by the author. I should also note that the author, Amanda C.R. Clark, is my wife, who serves at Whitworth University as associate dean, director of the university’s library, and assistant professor of art history. It was a distinct pleasure to work beside her on my own research, which is appropriately also centered in the area of Sino-Missionary studies. There is an old Yiddish proverb that asserts that, “A nation’s treasure is its scholars.” I do not know whether nations still treasure scholars as they have in the past, but the pleasure of living in a household of two scholars is a privi- lege I continue to cherish. In an interview with Charles McCarthy conducted by Jose De Ocampo in Manila in 1980, he was asked to recall his missionary years in China. He responded with a memory of his original wish to have a “little bush mission along the Grand Canal up in the Interior.” During his years in China, however, he was not in a “little bush mission,” but the bus- tling complex of Zikawei, where he was occupied as the spiritual director for Jesuit scholastics, with increasing promotions and leadership duties, teaching classes, and, ultimately, years of confnement and maltreatment in Shanghai prisons.12 In a characteristic understatement, he recalled that “[I] gave a number of retreats especially to the Chinese Sisters and foreign sisters, but that was about the extent of my missionary work.”13 Foreword xiii

Charles McCarthy’s ambition to serve at a modest mission in a remote region “in the Interior” was obscured by other obligations, but his legacy in the mission territories he served in is enormous. One of the traits one discerns about McCarthy’s personality through all of his experiences as a Jesuit in Asia is his ability to change when plans and ambitions are altered. Despite the vicissitudes of historical change, Father McCarthy was able to transform disappointments and anguish into more construc- tive results. The Irish playwright, George Bernard Shaw, once wrote that, “Progress is impossible without change, and those who cannot change their minds cannot change anything.” Charles McCarthy lived within one of Asia’s most intense eras of change, and he was able to transform the turbulence of transition into new fruits of progress, precisely because he was able to change himself into what was most needed in order to survive unforeseen trials, give to others, and convert oppression and suffering into freedom and charity.

Anthony E. Clark

Notes 1. Charles J. McCarthy, SJ, Philippine-Chinese Integration (Manila: Pagkakaisa Sa Pag-Unland, 1971), vii. 2. McCarthy, Philippine-Chinese Integration, 10. 3. See James T. Meyers, Enemies Without Guns: The Catholic Church in the People’s Republic of China (New York: Paragon House, 1991) and Paul P. Mariani, Church Militant: Bishop Kung and the Catholic Resistance in Communist Shanghai (Cambridge, MA: Harvard University Press, 2011). 4. Quoted in Mariani, Church Militant, 29. 5. Jin Luxian, The Memoirs of Jin Luxian, Volume One: Learning and Relearning, 1916–1982, translated by William Hanburry-Tenison (Hong Kong: Hong Kong University Press, 2012), 72. 6. See Daniel H. Bays, A New History of Christianity in China (Malden, MA: Wiley-Blackwell, 2012), 121. 7. Bays, A New History of Christianity in China, 121. 8. Jean-Pierre Charbonnier, MEP, Christians in China: A.D. 600 to 2000, translated by M. N. L. Couve de Murville (San Francisco: Ignatius Press, 2002), 412. 9. See Charbonnier, Christians in China, 425. 10. Charbonnier, Christians in China, 426. xiv Foreword

11. Letter from Father Charles J. McCarthy to brother Walter McCarthy, dated November 11, 1950, McCarthy Family Private Collection (hereafter, MFPC). 12. Interview with Father Charles McCarthy, SJ, conducted by Jose De Ocampo, September 23, 1980, Manila, Philippines (MFPC). 13. Ibid. Acknowledgements

In 2009 I moved to Spokane, Washington, where my husband and I began appointments at Whitworth University. One evening when my husband was giving a public lecture he was approached by an enthusiastic woman who explained that they shared a common friend, Fr. Mariani, a Jesuit and scholar of Catholic history in China. She was also the niece of a certain Father Charles J. McCarthy, SJ, who had been imprisoned in Communist China during the 1950s when persecutions were perhaps at their most intense. Neither my husband nor I knew of Father Charles, but were intrigued by both her endearing personality and the power- ful untold story of her uncle. We formed a fast friendship with Mary Jo McCarthy Reynolds, who remains a constant ambassador of the salutary and extraordinary life of Fr. Charles McCarthy. I must acknowledge the unfailing support of Mary Jo. She has been untiringly positive and sup- portive in enabling the completion of this book, providing numerous family documents and letters, photographs and general enthusiasm about bringing her beloved uncle’s story to life. If only all families could have such a devoted historian. Thanks should also be rendered to the other members of the McCarthy family who either directly, or through Mary Jo, assisted my work on this project, particularly E. Walter McCarthy, father of Mary Jo and brother of “Charlie,” whose name appears and whose letters are cited in numerous footnotes. Gratitude is due to his safeguarding these precious documents. Thanks is also due to Clare (McCarthy) and Mark

xv xvi Acknowledgements

Coffey, who were instrumental in introducing me to Walter McCarthy, enabling me to ask him questions regarding his brother Charles. Thanks to all those who indirectly assisted me through direct assis- tance to Mary Jo McCarthy Reynolds in her quest for materials, especially: Br. Gus. L. Boquer FSC at De La Salle University in Manila; Jane Stoeffer of the American Catholic History Research Center at the Catholic University of America; Jenny Go, past principal at Xavier School in Manila; Lorie Medina, longtime caretaker of Father Charles; and, Teresita Ang See, founding president of Pagkakaisa Sa Pag-unlad, Inc. Archivist David Kingma of Gonzaga University and the Oregon Province Jesuit Archives, and Brother Daniel Peterson, SJ, archivist of the California Province Jesuit Archives housed at Santa Clara University must also be thanked. Gratitude also to Dr. Wu Xiaoxin of the Ricci Institute for Chinese-Western Cultural History at the University of San Francisco, who upon hearing of my work on this project offered encouragement and valuable advice; his friendship and expertise is greatly appreciated. Gratitude is also due to the former Jesuit library at Zikawei in Shanghai for access to their library catalog and collection during 2011. Thanks are also due to Jeremy Clarke, Roberto Ribeiro, and Thierry Meynard, SJ, former director of The Beijing Center (TBC) who offered me access to materials and workspace in the TBC Anton Library of Chinese Studies during 2012–2013 while I conducted research on Charles McCarthy in China. I also conducted research in the Jesuit Archives in Vanves, France, in 2013, and was able to sort through vari- ous source materials at the University of San Francisco’s Ricci Institute for Chinese-Western Cultural History holdings, particularly the Francis Rouleau, SJ, fles, in 2015. Particular thanks are also due to Fr. Rob Carbonneau, CM, and Mark Mir. Appreciation to my Jesuit friends and acquaintances, especially Father Paul Mariani, SJ, and Father Michael Maher, SJ, who offered their knowledge, friendship, and enduring encouragement. Thanks as well to the staff at Palgrave Macmillan, especially Cindy Yik-yi Chu, Sara Crowley-Vigneau, Connie Li, and all those who helped bring this book from disc to desk. Finally, deep thanks are due to my mother and father—it is hugely fortuitous to have a professional editor and a historian for parents—and to my husband, Anthony E. Clark, whose persis- tent editorial advice and inexhaustible enthusiasm for my work meant that he would eagerly ask for updates on my writings even when he himself had made important archival discoveries on the same day. It is my hope that our work is complimentary, as we are ourselves. Contents

1 The Young Jesuit 1

2 China During an Era of Change 21

3 Return to Shanghai 51

4 The Prison Years 77

5 The Philippines, a Change in Course, and the Last Years 97

Bibliography 115

Index 119

xvii Chronology

Charles J. McCarthy, SJ (1911–1991), Di Guanghua 翟光華

1911 December 15, born in Modesto, CA, raised in San Francisco, CA 1917–1925 Sacred Heart Grammar School, San Francisco, CA 1925–1929 St. Ignatius High School, San Francisco, CA 1929 August 2, age 18, entered the Society of Jesus, Sacred Heart Novitiate 1929–1931 Novitiate at Sacred Heart Novitiate, Los Gatos, CA 1931–1936 Collegiate studies, classics and philosophy at Sacred Heart Novitiate, Los Gatos, CA; Mount St. Michael’s School of Philosophy, Spokane, WA; AB and MA in philosophy at Gonzaga University, Spokane, WA 1934 BA Philosophy, Santa Clara University, CA 1936 MA Philosophy, Gonzaga University, Spokane, WA 1936–1940 STL (Licentiate of Sacred Theology) in theological studies at Alma College, Los Gatos, CA 1939 June 16, Ordination, Santa Clara Mission, Santa Clara, CA 1940 S.T.L. Theology, Alma College, CA 1940–1941 Tertianship at Manresa Hall, Port Townsend, WA 1941 August, departed San Francisco for Beijing 1941–1957 Assigned to the China mission 1941–1943 October 1941–February 1943, Chinese language studies at Maison Chabanel, Beijing 1943–1946 Professor of Dogmatic Theology, Bellarmine School of Theology, Zikawei, Shanghai

xix xx Chronology

1943–1945 Internment under Japanese occupation, Zikawei, Shanghai (2½ years) 1946 July, Returned to San Francisco 1946 August 15, Final Vows 1946–1947 Graduate studies in journalism, Marquette University, Milwaukee, WI 1947 August 27, Departed San Francisco for Beijing 1947–1948 Minister of Scholastics and further Chinese language studies at Maison Chabanel, Beijing 1948–1949 Return to Shanghai. Editor, Catholic Review; Assistant Director, Hua Ming News Service; Shanghai correspondent, Catholic Central Bureau; correspondent, NCWC; directed, Catholic Hour radio; Fides International; parish Sodalities 1949 March 24, Vice-Rector of Scholasticate, Bellarmine School of Theology, Shanghai 1949 June. Started weekly letter for all China missionaries, titled, Mission Family Letter 1949 October. Appointed Shanghai Vice-Superior of the Yangzhou Mission 1953–1957 June 15, 1953–June 14, 1957, arrested and imprisoned by the Chinese Communist Party for being an “ideological saboteur;” three different locations in Shanghai 1957 June. Released from prison; one of the two last Jesuits to be released after 4 years 1957 August 5. Arrived in San Francisco on the SS President Hoover 1957–1960 Spiritual Director and Admonitor to the Rector at Sacred Heart Novitiate, Los Gatos, CA; Spiritual Director for Collegians 1959 Assigned to the Philippines 1960–1968 Director of tertians for the Far East Province, Chabanel Hall, Manila 1962–1966 Rector, Chabanel Hall 1965–1966 Delegate for the China Province to the 31st General Congregations of the Society of Jesus in Rome 1968–1978 Coordinator of the Jesuit Apostolate for the Chinese Dispersed in Southeast Asia, Manila 1969 Proposed that the Philippine Islands Constitutional Convention adopt the jus soli citizenship provision in the new Constitution 1972–1979 Assistant Director, Bureau of Asian Affairs for the Jesuit Order; Editor Asian Report 1974 Government granted naturalized citizenship to local Chinese in the Philippines Chronology xxi

1974–1975 Delegate for the China Province to the 32nd Congregation of the Society of Jesus in Rome; Research Director, Pagkakaisa sa Pag- unlad 1975 Granted Filipino citizenship 1978–1981 Assistant to the President of the Jesuit Conference of Major Superiors, Bureau of Asian Affairs, Manila 1979 August 2, Golden Jubilee in the Society of Jesus, celebrated in San Francisco 1979 Return to the Philippines; surgery and partial paralysis (reassigned to the Philippines to write a history of Catholic mission work in China during the past 50 years) 1981 April 30, 1981, awarded Signum Meriti Medal by De La Salle University as a scholar, journalist, and Christian missionary, paying tribute to his life-long service to Catholic education and Filipino- Chinese understanding 1981 August, suffered a stroke 1983–1991 Illness and bed-rest while conducting research at Xavier School for the Chinese, Manila 1991 December 2, deceased List of Figures

Fig. 1.1 Charles McCarthy with his three brothers at their family home in San Francisco, California. Left to right: Walter (back), Robert (front), Charles (front), and Alex (back). c.1920. McCarthy Family Private Collection 3 Fig. 1.2 Charles McCarthy and his mother, Johanna, on the day of his entrance into the Society of Jesus. 2 August 1929. McCarthy Family Private Collection 7 Fig. 1.3 Charles McCarthy just after his ordination to the priesthood on the occasion of his frst mass at Santa Clara, California. 1939. McCarthy Family Private Collection 9 Fig. 1.4 Charles McCarthy with his three brothers after his frst mass at Santa Clara, California. Left to right: Robert (back), Alex (front), Charles (back), and Walter (front). 1939. McCarthy Family Private Collection 10 Fig. 1.5 Charles McCarthy and two confreres with their “missioners’ crosses” on the occasion of their departure ceremony to the China mission. Left to right: John Brennan, Charles McCarthy, and Eugene Fahy. 17 August 1941. McCarthy Family Private Collection 15 Fig. 2.1 The original Jesuit language school in Beijing, Maison Chabanel, where Charles McCarthy studied Chinese after his arrival to China. 1937. Society of Jesus Archives of the China Province, Taipei 23

xxiii xxiv List of Figures

Fig. 2.2 Map of the Zikawei (Xujiahui) Jesuit mission in Shanghai; the scholasticate where Charles McCarthy taught is seen in the upper section of the map. 1937. Society of Jesus Archives of the China Province, Taipei 24 Fig. 2.3 Panorama of the Jesuit mission in Shanghai, Zikawei (Xujiahui), including the Gothic-style church named after St. Ignatius of Loyola. c.1935. Société des Auxiliaires des Missions, Whitworth Digital Commons 26 Fig. 2.4 Bishop Yü Bin (left) with the famous Chinese ex-Jesuit, Ma Xiangbo (right). 14 April 1937. Société des Auxiliaires des Missions, Whitworth Digital Commons 32 Fig. 3.1 A group photo of Jesuit friends of Charles McCarthy from the California Province aboard the ship bound for China. Left to right: Eugene Fahy, George Wong, John (“Jack”) Clifford, George Donohoe, and William Ryan. 1947. Society of Jesus Archives of the China Province, Taipei 54 Fig. 3.2 A group photo of Chinese Jesuits on a hike near Shanghai, including Charles McCarthy’s friend, Beda Chang (Zhang Boda), who is seen standing to the far right wearing a wide-brimmed hat. August 1948. Society of Jesus Archives of the China Province, Taipei 64 Fig. 3.3 Group photo of Jesuit missionaries with Bishop Gong Pinmei. Bishop Gong is seated second from the left in the front row and Charles McCarthy is seated far right in the front row. c.1951. Society of Jesus Archives of the France Province, Vanves 67 Fig. 3.4 Ordinations at St. Ignatius church in Shanghai. Bishop Gong Pinmei is the presiding bishop, and Charles McCarthy stands, immediately to his right, serving as the archpriest throughout the ceremonies. May 1951. McCarthy Family Private Collection 68 Fig. 3.5 Interior of Our Lady of Zosé (Sheshan) pilgrimage church near Shanghai. c.1945. Anthony E. Clark Collection 69 Fig. 4.1 Walter McCarthy and family receiving a phone call from the recently released Charles McCarthy. From left to right: Daniel, Clare, Charles, Walter, Paul, Peggy, Mary Jo. 23 June 1957. McCarthy Family Private Collection 88 Fig. 4.2 Charles McCarthy aboard the President Hoover in San Francisco Bay on the day of his reunion with his family after his release from Communist prison in China. August 1957. McCarthy Family Private Collection 89 List of Figures xxv

Fig. 4.3 Charles McCarthy at the Sacred Heart Novitiate in Los Gatos, California. McCarthy is standing in front of the Sacred Heart statue at the Jesuit residence. 26 February 1959. McCarthy Family Private Collection 92 Fig. 5.1 Charles McCarthy offers mass in the Jesuit chapel of Chabanel Hall at Manila. 1960. McCarthy Family Private Collection 101 Fig. 5.2 Formal portrait of Charles McCarthy either shortly before or after moving to the Philippines. c.1959/1960. McCarthy Family Private Collection 102 Fig. 5.3 Charles McCarthy at his typewriter in the Philippines. April 1969. McCarthy Family Private Collection 104