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1 the Emergence of Chinese Christian Leaders in Shandong's The Emergence of Chinese Christian Leaders in Shandong’s Presbyterian Mission AACS 2014 GWU, Washington, DC John R. Stanley **This copy is for presentation only and should not be copied or quoted without the author’s permission Throughout the history of the Protestant missionary movement in China the stated goal of every group was to develop a Chinese three-self church that could stand alone without the leadership or financial help from foreign entities. It is generally accepted that most missions were unable to fully accomplish this goal due to the extensive institutions and other areas of good works that the foreigner engaged in and that it was only when the westerners retreated from their stations in the 1920s and 1930s that one finally saw a Chinese Church evolve. This paper will consider the slow rise of Chinese Christian leadership in the American Presbyterian Shandong Mission before this period noting the specific importance that education played in this process. The Shandong Mission, like many of the others of its time, also had the goal of a three-self church. Some of China’s famous foreign evangelists were a member of this mission, including John Nevius and Hunter Corbett. The Mission also boasted an extensive school system and rural outstation network. 1 Although well staffed, most of the missionaries by the 1920s were engaged in non-Church related work in the Shandong Christian University ( Qilu) or other oversight activities. It is clear from the development of this Mission that much of the work was taken over by the local Chinese by the 1920s. This paper will look at the rise of the Chinese Christian leadership and the systems created to encourage their rise to prominence between the late-19 th and early- 1 In 1933 the mission reported 123 outstations, the most of any of the China missions. “General Summary of the Board of Foreign Missions of the Presbyterian Church in the USA, Comiled April 1, 1934, Statistics for Mission Year Ending Approximately October 15, 1933.” Ninety- Seventh Annual Report of the Board of Foreign Missions of the Presbyterian Church in the United States of America. Presented to the General Assembly, May 1934. Presbyterian Building, New York, 1934. Insert. 1 20 th centuries with a particular focus on mission education. Although government policies and other social movements quickened the pace of the handover, it is clear that the local Christians were engaged in mission work and influenced its educational policies from an early period. The American Presbyterians in China and Shandong The American Presbyterian China Mission (APM) was a leader in the Protestant community, particularly in education. In all their mission fields they developed schools and were instrumental in creating the Protestant union colleges after 1911. By 1920 they counted over 19,000 male and female pupils in 770 schools. The Shandong Mission itself accounted for 41% of the student population and 52% of the schools. 2 The mission also had one of the highest “national force” numbers of the Presbyterians totaling 866 ordained and unordained Chinese workers.3 The APM became interested in China as early as the 1830s, but due to local opposition they were forced to focus their efforts on the Chinese population in Singapore. The First Opium War (1839-1842) opened China to the newly arrived Protestant groups. 4 To avoid the health problems encountered in other mission fields they chose the treaty port of Xiamen, approximately 400 miles north of Guangzhou, which had a better environment for the foreigners. In 1848 Xiamen was abandoned and Ningbo was made the base of Presbyterian operations. They later moved up the coast to Shanghai in 1850. 5 The settlements of the Second Opium War (1856-1860) allowed for more extensive contact with the Chinese population as missionaries left the treaty ports and 2 By 1920 the American Presbyterians had seven mission fields: Central China, Hainan, Hunan, Kiang-an, North China, Shandong and South China. 8 3rd Annual Report of the Board of Foreign Missions of the Presbyterian Church in the United States of America. PHS. Insert after page 440. 3 The statistics report 82 ordained workers, 486 unordained male workers and 298 unordained female workers. The next mission was the Jiangan mission which had a total of 237 workers attached to its efforts. “General Summary of the Board of Foreign Missions of the Presbyterian Church in the USA, Compiled April 1, 1934, Statistics for Mission Year Ending Approximately October 15, 1933.” 97 th Annual Report of the Board of Foreign Missions of the Presbyterian Church in the United States of America , PHS . Insert. 4 G. Thompson Brown. Earthen Vessels & Transcendent Power: American Presbyterians in China 1837-1952 , (New York: Orbis Books. 1997), 10-25. 5 Brown, 27-38. 2 pushed into the interior. The Presbyterians took full advantage of the newly opened ports and established the Beijing and Shandong Missions. In May 1861 Reverend Samuel Gayley and Reverend J. A. Danforth moved from Shanghai to the newly designated open port of Dengzhou in the Shandong Province. 6 Important to the future work in the province was the arrival of three new missionaries, the “Shantung Triumvirate”: John L. Nevius (1861), Calvin Mateer (1863), and Hunter Corbett (1863). 7 These three pioneers embarked on both religious and secular endeavors that became trademarks of Presbyterian work in this province. These early missionaries successfully established stations in the two port cities and expanded into the interior where they developed an extensive rural mission. As late as 1888 the South China Mission only reported 419 communicants and the Central China Mission reported 933 communicants. When compared with 2,858 in Shandong, one can appreciate why it was considered the most successful. 8 Their incredible success when compared with other regions of China is interesting. Lawrence Kessler’s work on the Jiangyin station notes that the success of missions in the twentieth century was due to their secular activities not their religious message. 9 The Shandong Mission certainly provides evidence that this was true. With the increase in their secular activities, however, missionaries were also providing avenues for leadership and positions inside and outside the Church. The incredible growth of the Shandong mission in its first two decades inevitably led to new stations in the interior. Most of the converts were located in the central and western sections of the province and the distance was too far for the itinerating missionary to provide proper oversight of the infant Christian community. Jasper MacIlvaine was a pioneer in this effort and made a journey to Jinan, the provincial capital, to purchase buildings in 1871. Although it took some time for a permanent station to be fully established, the mission continued to push for inland stations and set 6 Dengzhou (Penglai) was later replaced by Chefoo (Yantai) as the open port in Shandong. Brown, p. 54. 7 North China Herald . vol. 203, no. 3642, May 26, 1937. p. 321. 8 51 st Annual Report of the Board of Foreign Missions, 1888 . PHS . p. 181. 9 Lawrence Kessler, The Jiangyin Mission Station: An American Missionary Community in China, 1895-1951. (Chapel Hill: The University of North Carolina Press, 1996), 2. 3 its sights on Weixian. Located at the intersection of three major east-west roads in the middle of the province it was a perfect location for a new station. In the beginning of 1883 Robert Mateer and John Laughlin arrived to lay the groundwork for the station. Both of these interior stations became the centerpieces of the APM’s educational efforts in Shandong as a more professional enterprise developed. Later stations to be occupied were at Izhou (Linyi) in 1891, Jining in 1892, Qingdao in 1898, Yixian in 1905 and Tengxian in 1913. As each station was opened, they embarked on training for local leaders. All of their schools, for example, focused on the training of community leaders not just providing a religious education. The rise of Chinese Christians in the mission was accomplished through training sessions for local leaders and the later development of cooperation committees that coincided with a greater desire on the part of local Christians to step out on their own. Although converts came slowly, the Presbyterians became particularly active founding schools and other educational activities in line with the general policy of the Presbyterian Church. This maintained that the establishment of “Schools, Colleges, and Theological Seminaries, in which candidates for the ministry might be elaborately and efficiently trained” was inseparable from mission work. 10 Education was also seen as a way to “combat and expose the plausible errors that are circulated to undermine the faith of the ignorant.” 11 Missionaries in Shandong incorporated and expanded these ideas in their school system as more interior stations were opened. As the system expanded, however, the foreign missionaries quickly turned to their Chinese teachers and began training systems to keep the quality of the students high. Early Developments in Education The underpinnings of the Chinese Christian leadership in Shandong began with the mission education institutions that were established in the nineteenth century. As their reach expanded inland they brought their secular institutions with them to develop local community leaders. Their education, however, was intended to provide a good general education rather than solely a religious education for pastors to develop 10 Annual Report of the General Assembly of the Presbyterian Church, 1880 . (New York: General Assembly of the American Presbyterian Church, 1881), 69. 11 Annual Report of the General Assembly of the Presbyterian Church, 1880, 69. 4 community leaders inside and outside the Church walls. The idea of using education to strengthen society was the brainchild of Calvin Mateer in the 1860s and 1870s.
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