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5 the Bible in J. Hudson Taylor's Worldview

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5 the Bible in J. Hudson Taylor's Worldview 5 The Bible in J. Hudson Taylor’s Worldview 5.1 Introduction Taylor’s obituary by Griffith John (1831-1912) noted how he revered the Bible, used it for personal edification and built his life's work on its promises.1 Many of Taylor’s colleagues would have endorsed this view arguing that Taylor’s distinctiveness issued from a high view of the Bible and the application of its authority to mission. This overlooks the fact that Protestant missions before Taylor were almost uniformly evangelical and thus shared similar views of the place of the Bible but they did not use the Bible in the same way. This chapter aims to understand Taylor's view and usage of the Bible. It analyses Taylor’s basic convictions about the Bible which leads to a summary of his hermeneutical principles. It helps to lay the foundation for the later material that shows how the Bible functioned in Taylor’s spiritual formation and his work in mission with the CIM. 5.2 Theoretical Reflections Taylor’s perspective on the Bible is important for an understanding of his place in world mission. Thus the theoretical reflections which follow include analysis of his use of the biblical material, his views on the Bible as the word of God and his attitude to the authority of the Bible. This leads to a description of his handling of the biblical languages and attitudes towards the translation of the Bible into Chinese. These are followed by an analysis of his practice. These include his position on the use of the higher-critical method in interpretation, his preference for a more immediate reading of the scriptures that highlight spirituality with a strong Christological focus and his use of allegory and typology. 5.2.1 Living in the Atmosphere of the Bible Taylor's published work shows him drawing on the Bible for many aspects of his own personal life and for mission. He practised a daily, consecutive reading of the Bible, aiming to absorb its message as an expression of his personal fellowship with Christ.2 John Stevenson (1844-1914), one of his closest colleagues, described Taylor as ‘diligent’ in his personal study of the Bible: it was not only his source of spiritual strength day and night: ‘it was the very atmosphere in which he lived'.3 This tapped into the mystical side of Taylor's personality, something he brought to his Bible reading and teaching which provided spiritual sustenance firstly for himself and then for those who heard him.4 It was the product of his daily disciplines and his determination to put into practice what he found there. For Taylor, the Bible was the main source for transformation5 and specifically connected to inspiring others about mission to China. This continued to the end of his life.6 The chief stimulant for his preaching, teaching and writing was his use of the Bible firstly for his own edification. 1 Griffith John, ‘In Memoriam: Rev. J. Hudson Taylor’, The Chinese Recorder and Missionary Journal, Volume XXXVI, No 8 (August, 1905), p. 392. 2 Marshall Broomhall, Hudson Taylor: The Man Who Believed God (London: CIM, 1929), p. 198. 3 John Stevenson, China's Millions (September 1905), p. 118. 4 Lauren Pfister, ‘Re-thinking Mission in China: James Hudson Taylor and Timothy Richard’, Currents in World Christianity, Position Paper 68 (Cambridge 1998), p. 32. 5 Chauncey Goodrich, ‘Secrets of Power: A Meditation on the Life of the Rev. Hudson Taylor’, The Chinese Recorder and Missionary Journal, Volume XXXVI, No 8 (August 1905), p. 384. 6 China's Millions (July 1905), p. 94. 105 Taylor's description of the background to his teaching on Numbers 6 and 7 provides an example.7 His daily reading brought him to this seemingly arid passage when staying overnight in a particularly hostile town. He described himself as waking up ‘spiritually hungry and thirsty’ and tempted to find something more palatable from the Bible. However, he was unhappy to leave his regular reading and instead prayed to God ‘to bless his soul’ even from such a passage. The result was an extensive meditation and later teaching on these chapters. This routine was the foundation for Taylor's own spiritual formation. The following overview summarises his use of the Bible. There were some passages that he wrote on, usually in China's Millions, which extended into a series over a number of issues. These included Numbers 6 and 7;8 Job 1:21 under the title ‘Blessed Adversity’;9 Psalms 23,10 and 114;11 and The Song of Songs12 published as the book, Union and Communion (1894). From the New Testament there was John 15.13 There were also some passages that Taylor repeatedly turned to; Psalm 84:11; Zephaniah 3; Matthew 6:33, 28:19-20; Mark 11:22; John 4, 6, 7, 20:21; 1 Corinthians 9:22; 2 Corinthians 12:9; Philippians 4:6; 2 Timothy 2:13; and 1 Peter 5:7. References can be found in Taylor’s writings to most of the books in the Old Testament, with the majority from Genesis, the Psalms and Isaiah. There were no references to the minor prophet Obadiah. In the New Testament John’s gospel was the most popular, closely followed by Matthew, and then Luke and Mark. Apart from a preference for 2 Corinthians over 1 Corinthians, the rest of the New Testament was used reasonably evenly but, there were no references to the books of Philemon; Jude or 2 & 3 John. His theological reading included works by the Puritans, John Wesley and Andrew Jukes. He also bought historical books, including Josephus in Latin, Foxe’s Book of Martyrs and the life of Henry Martyn.14 Although he was aware of the development of critical theology, there is no record of the inclusion of such volumes in his library.15 Observations about Taylor’s use of scripture have been gleaned from a variety of sources. These include personal letters, articles written for China’s Millions and the Occasional Papers, as well as scribbled notes of sermons that can be found in the archives. His use of scripture was that of the activist, often part of his fulfillment of other responsibilities, such as writing to the CIM members about ways of operation, methods of ministry or exhortations at conferences of which we only have notes taken by others. In collating all this material it has been possible to produce a general overview of his use of scripture, recognising that as a popular preacher he often mined the same passage time and time again especially when he was talking about China. One of the frustrations of researching Taylor’s use of scripture is that Taylor rarely gave all the scripture references in his writing. Added to this is a minimal use of footnotes or references to 7 Ibid., (February 1893), p. 15. 8 James Hudson Taylor, China's Millions (February, April - June, September - December 1893, January - April 1894). 9 Ibid., (January - March 1891). 10 Ibid., (February-June, Sept 1884). 11 Ibid., (January - March 1887). 12 Ibid., (May, June, October - December 1891, February - June 1892). 13 Ibid., (October - December 1894). 14 J. H. Taylor, China Inland Mission Archives, CIM/JHT 128, Journal 1862-1865. 15 Alfred J. Broomhall, Over the Treaty Wall (Sevenoaks: OMF and Hodder & Stoughton, 1982), p.45 106 other sources. Once when he used a footnote in an exposition based on Numbers 6 and 7 he quoted from a leaflet to illustrate his point. The footnote indicating the source admits that it is unclear whether this was incorporated by Taylor or added later.16 In common with most other English-speaking Protestants of his time, Taylor used the King James Version of the Bible (1611).17 He was clearly aware of the newer translation of the Revised Version (1881-85) for he placed his preferred translation ‘she’ in brackets alongside ‘it’ which was used in the Revised Version (RV) in the text of the Song of Songs 8:4. He also disliked the ‘he’ that the King James Bible used.18 The RV was slow to gain acceptance in Taylor's era although it was the only reliable alternative to the King James version. It was heavily criticised, did not sell well and had legal difficulties over its use in Anglican pulpits and thus was not often read in church.19 5.2.2 The Bible as the Word of God Taylor had been brought up in a household where the Bible was prominent. This did not in his view make him a Christian. After his conversion he saw this time as a youngster as helpful in reinforcing his determination to rely on scripture in a way that others who professed faith seemed unable to do.20 For Taylor the Bible was active, meaningful and worthy of trust which, ‘when studied, loved, obeyed and trusted, it never disappoints, never misleads, never fails’.21 In speaking of what he found there, he showed his allegiance to what most captivated him and his further reading convinced him of the superiority of the Bible. Taylor believed that in the Bible he found certainties of spiritual truths which operated just as consistently as natural law, for example the law of gravity.22 Understanding the Bible was a cumulative process for Taylor. The practice of regular reading affected the inner experience of the reader as well as the outward behaviour. The Bible functioned as more than a mere teaching tool: it also influenced the basic disposition.23 This was important, for Taylor considered that abiding in Christ was achieved by feeding on the written word.
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