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The Emergence of the First Native Protestant Church in South Fujian, 1842-1863

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The Emergence of the First Native Protestant Church in South Fujian, 1842-1863 Ecclesiastical devolution and union in China: The emergence of the first native Protestant church in South Fujian, 1842-1863 A dissertation submitted to the University of London toward the requirements of the degree of Doctor of Philosophy (History) by David Cheung School of Oriental and African Studies 2002 ProQuest Number: 11010521 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11010521 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ABSTRACT This study of the history of earliest Protestantism in South Fujian covers the period from the arrival of the first missionaries to the ordination of the first Chinese pastors. The two missions concerned were the Reformed Church of America and the English Presbyterian Mission. Established by the RCA at Amoy in 1856, the first organised church also happened to be a ‘self-governing’ native church. This study demonstrates that the oldest RCA blueprint for church formation was consciously pro-devolution; that the RCA mission methods succeeded in producing a body of converts whose general Christian quality was found satisfactory by the missionaries; that the RCA methods were adopted wholeheartedly by the EPM; that various limitations on the part of the missionaries allowed the Chinese to further prove their Christian worth by way of both paid and voluntary involvement in the religious enterprise; that the Chinese inland initiatives of 1853 onwards which constituted virtual self-propagation brought about a major change in missionary thinking; and that all these factors interacted in an interesting fashion so as to result in the emergence of the first Chinese church in Fujian as well as in the whole of China during the spring of 1856. In 1862 the churches connected with the EPM joined with those associated with the RCA to form the Tionglo Taihoey. As the first union church in China, this body was regarded a devolutionary necessity for the pastoral ordinations of 1863. This progress of events was nothing but the continued pursuit of the native church ideal first expressed in the 1840s. For the Missions, the union was made possible and desirable by their historical cooperation, common vision of the native church, denominational compatibility and methodological similarity. Thus while devolution was part of the earliest church theory, union was triggered mainly by historical happenstances. 2 COPYRIGHT As per University requirement, this statement has to be made: The copyright of this thesis rests with the author and no quotation from it or information derived from it may be published without the prior written consent of the author. TABLE OF CONTENTS Title page Page 1 Abstract 2 Copyright 3 Table of contents 3 Acknowledgments 5 Abbreviations 6 Notes on Chinese Romanisation, etc. 8 Map of the Amoy region 9 Chapter 1. Introduction 10 1.1. The subject 10 1.2. Current scholarship 10 1.3. Ecclesiastical devolution 12 1.4. Church union 13 1.5. A local study 13 1.6. Sources and limitation 15 1.7. The value of this study 16 1.8. The thesis 17 1.9. Chapters overview 18 Chapter 2. Defining the envisaged church: Missionary objectives 20 2.1. Introduction 20 2.2. The missionaries, 1842-56 21 2.3. Missionary obj ectives 22 2.4. Church growth, 1842-56 36 2.5. The envisaged church 39 2.6. Conclusion 44 Chapter 3. Qualifying the electorate: The Christian quality of the church members 45 3.1. Introduction 45 3.2. Missionary perceptions of the Chinese Christians 46 3.3. Strict baptism/admission policy 47 3.4. Intensive oral instruction of a selected few 59 3.5. Anti-foreignism in Amoy 64 3.6. Work methods and membership quality 69 3.7. Conclusion 70 Chapter 4. Creating and filling a Chinese work space: Missionary limitations and Chinese labours 72 4.1. Introduction 72 4.2. Shortage of missionaries 73 4.3. Language, health and death 74 4.4. Other work demands 90 4.5. Missionary attitudes toward a Chinese agency 97 4.6. Paid Chinese agency 105 4.7. Chinese voluntary work 113 4.8. Chinese effectiveness 117 4.9. Conclusion 119 3 Chapter 5. Taking the initiative: Chinese inland labours 121 5.1. Introduction 121 5.2. Chiangchiu and Choanchiu 121 5.3. Pechuia 123 5.3.1. Origins 124 5.3.2a. The early Bums phase (Jan-Mar) 124 5.3.2b. The later Bums phase (Mar-Jul) and the first RCA interval (Aug-Sep) 125 5.3.2c. The Johnston phase 128 5.3.2d. The second RCA interval 129 5.3.3. Work methodology 130 5.3.4. Zeal, effectiveness andsteadfastness 131 5.3.5. Summary 135 5.4. Chiohbe 136 5.4.1. Origins and sustenance 136 5.4.2. Convert quality 139 5.4.3. Summary 142 5.5. Pechuia and Chiohbe in historicalcontext 143 5.5.1. Expectation of slow results 143 5.5.2. Self-propagation 149 5.5.3. Summary 151 5.6. Conclusion 152 Chapter 6. ‘Realising’ the ideal: The Taihoey and the first pastors 154 6.1. Introduction 154 6.2. Church growth and quality 155 6.3. Devolutionary necessity 161 6.4. Historical cooperation 164 6.5. Common vision 173 6.6. Denominational compatibility 176 6.7. Methodological similarity 179 6.8. Conclusion 185 Chapter 7. Assessing Banlam: Merits, limits and credits 187 7.1. Introduction 187 7.2. Self-propagation 187 7.3. Self-government 188 7.4. Self-support 194 7.5. Union 199 7.6. Credits 201 7.7. Comparative perspectives 207 7.8. Concluding remarks 215 Glossary 220 Bibliography 221 4 ACKNOWLEDGMENTS It is a pleasure to express my gratitude to the following people: To my thesis supervisor, R.G. Tiedemann, for his kind interest in my research work, for his generous and expert advice, for his many helpful references to people, places and publications helpful to this study, and for modelling the precious blend of academic excellence and personal humility. To the Examiners, Profs. Andrew Walls and David Killingray, for their many valuable comments as well as suggestions on how this piece of academic work may be further improved. For research assistance: Marsha Blake (Sage Library), Russell Gasero (Reformed Church Archives), Beth Pulanco (Asian Theological Seminary Library, Philippines), Rosemary Seton (SOAS), Martha L. Smalley (Yale Divinity School Library), Margaret Thompson (URCHS), Larry Wagenaar (JAH), Alexander Library (Rutgers University), British Library, Cambridge University Library, Center for the Study of Christianity in the Non-Western World (Edinburgh), China Graduate School of Theology (HK), Columbia University Library (NY), Hong Kong Baptist University Library, Hope College (Michigan), London Bible College, Montgomery Library (Westminster Theological Seminary, Philadelphia), Union Theological Seminary Library (NY) and Western Theological Seminary (Michigan). For academic advice/interaction/assistance: T.H. Barrett (SOAS), Daniel Bays (Calvin College), Gordon Chan, Jonathan Chao (Chinese Church Research Center), Ad Dudink (Leuven), Ryan Dunch (Edmonton, Canada), Nelson Estrada (Philippines), Stephen Feuchtwang (City University, London), Rev. George A. Hood, Rev. Wendell Karsen (RCA), Jinshui Lin (Fujian Normal University), W.H. Lam (Ontario), Tony Lambert, Douglas Lancashire, David Lim (Philippines), Lauren Pfister (Hong Kong Baptist University), Nicolas Standaert (Leuven), John Stanley, Hsien-chun Wang (Oxford University) and M.C. Yao (SOAS). For various kindnesses extended me and my family with respect to life in the UK and America: Lucio and Rosita Tiong, Paul Fullicks, Steve Fullicks and family, National Health Service, Camden Council (London Borough of Camden), Walter Lau, K.Y. See and family, Vincent Lim and family, M.C. Yao, Tjin Kie Tan and family, David Fong, Lena Ding, Vicky Kwong, Herman Wai and family, Joseph Lim and family, Vincent and Jeanne Aun, Norman Cliff, Martin and Martha Wang, En-kwang Tao and family, Iris Yeung, Peace and Tracy Chang, Xiang Rong Shi and family, K.T. Tan, The Chinese Church in London, Huaxia Fellowship, Randall and Connie Chan, Eugene Ong and family, Michael Phua and family, Andrew Wong and family, Michael Ling and family, Russell Gasero and the Highland Park Shengming Tang congregation (NJ). For prayer support and financial assistance: Mrs. Magdalena Uy, Asian Theological Seminary, St. Stephen’s Parish (Manila), Oversea Research Scheme, The Chinese Church in London, Central Research Fund (University of London), Additional Award for Fieldwork (SOAS) and the many individuals whose concern and generosity we much treasure. Special thanks to Jane Chuaunsu and Rebecca Angsanto for help in financial management. My family has been a precious source of encouragement and joy. At times when the temptation arose to rush things at the expense of quality, Ester’s advice to go slow with care has been very helpful and comforting. Often when the research work wore me out, Matthew’s enthusiasm about his own ‘ever new’ world has the effect of recharging me for play, for living and eventually for continuing the work. My wife and son are indeed God’s precious gifts which make life so much more meaningful. Finally and most importantly, soli gloria Deo. DC 5 ABBREVIATIONS 723CM/Bxl 723 China Mission, Box 1 (RCAA) ABCFM American Board of Commissioners for Foreign Missions AEM American Episcopal Mission AER Amoy Ecclesiastical Relations: Correspondence 1861-1864 [more accurately 1856-63] folder. RCAA, 724 China Mission, Papers (1856-1951), Box 1.
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