of the Good News of Jesus Christ, calling men and women to since the sixteenth century. And the challenges are great: how to believe in him and to be gathered into worshiping, nurturing, engage in mission in the burgeoning urban centers; how to help serving bodies, which we call churches, and that these churches provide better training for the two million functional pastors in must be appropriate to their cultural contexts. Out of such Asia, Africa, and Latin America who have no formal preparation churches ministries of compassion and social transformation can for ministry; how to meet the desperate physical and social needs and should flow. of the world's poor while maintaining the focus on evangelism; Second, it is clear that mission normally comes out of re­ how to affirm the validity of every culture butalso recognize that newal, which begins with a new vision of the transcendent and each culture, including our own, needs to be transformed by the holy God, and then a new experience of his grace that both Gospel; and how can the church in the West discover how to read motivates and empowers mission. the Scriptures with new eyes as we learn from the church in the Third, I am impressed with the fact that such movements rest of the world. have nearly always begun on the periphery of the institutional Last June, at the Communion service preceding Fuller's church, whether at Antioch, Herrnhut, Moulton, a haystack, or commencement, I walked up the aisle with a Korean trustee to Azusa Street. This fact teaches us to be open to the Holy Spirit, take the bread and wine. In front of me was a woman of African who frequently does his new work through unexpected people descent, a member of the theology faculty. Around us were in unexpected places. students and faculty, men and women, from a variety of nations When we went to Brazil in 1956, the perception was wide­ and races, united as we celebrated the cross and resurrection of spread that we were nearing the end of the era. How our Lord, united in our desire that the world might believe that things change! Today the missionary movement is flourishing the Father had sent him. The thought flashed through my mind, and is more multinational than ever before. We have moved into "This is the way it is supposed to be"-so that a fragmented a postdenominational, post-Christendom, post-Westernera. The world mightsee that in Jesus Christ lies reconciliation, unity, and mission boards on which I serve are multiethnic and life. That experience expresses my pilgrimage. I trust it is the multidenominational and work with a variety of churches over­ pilgrimage of the church as well. seas. Today the church is being reshaped to an extent not seen

The Legacy of P. Richard Bohr

imothy Richard, whose namebecamesynonymouswith Believing that 's leaders lived beyond the treaty-port T the rise of modern China, was born on October 10, 1845, periphery, Richard moved, in 1875, to Qingzhou, an important into a devout Baptist farming family in Carmarthenshire, Wales. administrative and religious center 250 miles west of . As Inspired by the Second Evangelical Awakening to become a the sole BMS representative in 's interior, Richard missionary, Richard left teaching to enter Haverfordwest Theo­ sought to appear less foreign by dressing in a Chinese scholar's logical College in 1865. There he dedicated himself to China, gown, shaving his head, and attaching an artificial queue to his which he considered the "most civilized of the non-Christian cap. After saving many lives by distributing quinine water nations." I In 1869 the Baptist Missionary Society (BMS)accepted during a typhus outbreak within months of his arrival, Richard Richard's application and assigned him to Yantai (Chefoo), gathered a flock of fifteen converts-baptizing some in a Bud­ Shandong Province. He arrived there in February 1870. dhist temple so as to make Christianity seem more indigenous­ and even gained entree to religious leaders, including Muslim An Emerging Strategy, 1870-76 imams and sectarian chiefs. He appealed to the latter by compos­ ing verses thatmixed biblical quotations withexcerpts from their The people's indifference to Richard's street preaching soon own sacred scrolls. Within a year, however, his proselytizing induced him to adopt a top-down approach. Applying advice efforts were cut short by a devastating drought that parched the from Edward Irving's sermon " After the Apostolic North China plain. School" about "seeking the worthy," Richard concluded that if foreign missionaries could Christianize the Chinese elite, the Combating the Great Famine, 1876-79 entire population would follow and establish self-supporting congregations. The key to enlightening the "worthy," Richard North China's five provinces had never enjoyed abundant rain­ thought, was to "free the Chinese philosophers from the chains fall. The Great Famine of 1876-79, China's most catastrophic on of superstition ... of Yin Yang and the five elements.'? To this record, claimed up to 13 million lives.' After three successive end,he assisted the AmericanPresbyterianCalvinWilsonMateer years of drought-induced crop failures, desperate people de­ (1836-1908) in physics and chemistry experiments before Chi­ voured sorghum stalks, weeds, and tree bark. When these re­ nese audiences in Yantai. sources were exhausted, many resorted to cannibalism. Late in 1876, regents of the four-year-old P. Richard Bohr isAssociate Professor ofHistoryandDirector ofAsian Studies (r. 1875-1908) ordered traditional relief measures, including at the College of Saint Benedict and Saint John's Universityin Minnesota. imperial prayers for rain, diversion of tribute grain to stricken

April 2000 75 areas, exemption of land taxes, reduction of grain prices, and ing many devastated areas, and government corruption at all creation of refugee centers to distribute rice-gruel, medicine, and levels had siphoned off numerous relief supplies. Moreover, clothing. The throne tapped private wealth by selling official because Confucian economic theory itself assumed that famine ranks and offices to gentry and lineage leaders. Aside from was inherent in a rural economy considered cyclical and static, raising considerable sums among coastal and overseas Chinese, the throne did no more than order such time-honored rehabilita­ the local elite did what it could to redeem women and children tion measures as relocating refugees, improving water control, sold for food. planting more durable crops, rebuilding public granaries, and Richard considered the famine a "direct leading from God outlawing opium cultivation. to open up the interior of China" to Christianity.' He seized In 1879 Richard wrote: "If famine [relief] was Christian evangelistic advantage by urging famine victims to "turn from work, education to avoid future famine was equally, or greater dead idols to the living God and pray unto Him and obey His Christian work."? The education he had in mind was based on laws and conditions of life.:" Overnight, some 2,000 Chinese in "the study of science [which] ought to be held in as much Qingzhou sought catechism from Richard. Yet Richard was reverence as religion, for it deals with the laws of Cod."!" During equally concerned about the people's material well-being, not­ the famine years, Richard sketched these "laws" in a series of ing that Christianity took "cognizance of all in this world as well articles he published in Wanguo gongbao (Review of the times), a as the next, in a word, of man-body and soul/" He quickly devised a relief plan. The same Treaties of Tianjin (1858) and Beijing (1860) that had opened China's interior to foreign trade If famine relief was also granted autonomy of missionary action. However, lest Western charity ignite antiforeignism, Richard coordinated re­ Christian work, then lief plans with Qing officials. He informed Governor-General Li education to avoid future Hongzhang (1823-1901) that the Shandong missionaries would supplement government grain assistance by giving cash contri­ famine was equal or greater butions. Christian work. Richard solicited international donations by publishing graphic accounts of famine suffering in the world press. Contri­ butions were remitted through the China Famine Relief Fund monthly magazine begun in 1874 by the American Methodist Committee in Shanghai. Richard, along with his Protestant and Young J. Allen (1836-1907) to bring Western knowledge to Catholic colleagues in Shandong, resolved to be more systematic China's leaders. than the government's seemingly haphazard relief effort. After In 1881 Richard reissued the series in a pamphlet entitled obtaining lists of victims from local officials, the missionaries PresentNeeds. In it he recommended that the Qing government investigated individual circumstances and distributed cash di­ (1) employ meteorology to forecast famine conditions; (2) ex­ rectly to sufferers. Richard also set up five orphanages to provide pand agriculture by improving water conservancy, teaching job training for young victims. agronomy, applyingchemicalfertilizer, cultivatinghardiercrops, In November 1877 Richard moved to Shanxi, the neighbor­ and developing food processing methods; (3) expand industrial ing province to the west, where famine had intensified. After wealth throughmechanization, mining, and hydroelectricpower; meetingwithGovernorZengGuoquan (1824-90), Richard began (4)expand commerce by stabilizing China's currency, standard­ coordinating the efforts of some thirty Protestant and Catholic izing weights and measures, and promoting entrepreneurial foreigners in giving cash door to door. careers in science and industry; (5) open China to international In October 1878 Richard married Edinburgh-born Mary trade and investment by modernizing transportation and com­ Martin (1843-1903) of the Scottish United Presbyterian Mission munications; (6)nurture practical knowledge and innovationby in Yantai. Mary later became a noted authority on Chinese music expanding universal education in Western subjects, inserting and an ardent antifootbinding activist. The couple eventually science and technology into the civil service examinations, set­ had four daughters. ting up learned societies to promote research, and disseminating After the famine began to abate in the summer of 1879, newknowledge through newspapers; and (7)promoteuniversal Richard-estimating that the missionaries had dispensed 60,000 religiouseduca tionso thatChristianlove couldenrichConfucian English pounds in cash-concluded relief efforts. morality and thereby make the people loyal to the Qing emperor and respectful of the Christian GOd.11 Blueprint for National Reform, 1879-90 From 1879 to 1884 Mary and Timothy Richard were busy in Taiyuan, Shanxi's capital, distributing Christianliterature, train­ Richard emerged from the Great Famine resolved to employ the ing Chinese evangelists, and supervising mission schools. Yet same elements he used in relieving famine-his Christian con­ Richard also found time to give lectures and demonstrations on victions, contacts among leaders, and public relations skills. As Western science to Taiyuan's scholar-officials in order to show he himself expressed it, his postfamine objective was to help that Christian civilization had an "advantage over Chinese civi­ create the "Kingdom of God in China:" by enhancing China's lization ... [because] it sought to discover the workings of God "physical, mental, social, national, and international aspects ... in Nature, and to apply the laws of Nature for the service of [plus saving] individual souls.:" mankind.t'" In addition, Richard was invited to advise Li For Richard, the famine exposed China's deepening domes­ Hongzhang and Zeng Guoquan, as well as Zhang Zhidong tic crisis. He noted that in the wake of a crippling population (1837-1909)-who succeeded Zengas Shanxi governorin 1882­ explosion (from 300 million Chinese in 1750 to 430 million in and Governor-General Zo Zongtang (1812-85) on economic 1850),destructive midcenturyrebellions, and precipitous dynas­ recovery steps. tic decline, China's once-extensive public granary network had In 1884-86, during his first furlough, Richard met with a collapsed,long-neglected roads had prevented grainfrom reach­ number of mission board executives in to suggest that

76 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH missionary societies avoid denominational rivalry (which he felt writings during the 1880s. Asserting the superiority of Confu­ only confused the Chinese) by establishing, in every province, an cian morality and the need to free China from imperialist control, ecumenical program to pursue philanthropic work (as he had these intellectuals also sought to enhance the people's livelihood done in famine relief), distribute Christian literature, teach West­ by proposing the creation of public schools for boys and girls. ern subjects in Chinese schools, establish a "high class" college in Having raised funds in Shanghai for the Great Famine, Zheng, in each provincial capital, train Chinese evangelists, and promote particular, praised the Christian inspiration of national develop­ self-supporting churches." ment and advocated government measures to build up the rural After returning to Taiyuan in 1887, Richard-recalling Zo economy along the lines suggested by Richard, whose writings Zongtang's remark that there was no antagonism between Con­ he published with his own reform essays. fucianism and Christianity-sought to demonstrate that "Chris­ Now convinced that advocacy of reform among China's tianity has the power of assimilating all that is good in other "worthy" through the printed page must be his top priority, religions."14 He had long admired Confucian morality and its Richard accepted, in June 1890,'sinvitationto edit insistence on the goodness of human nature. In the late 1880s he and write articles for Shibao (The Times), a Chinese-language wrote in praise of Daoism as anticipatory to Christianity and daily in Tianjin that, dedicated to "espousing progress," was claimed that Christ himselfwas revealed in the love and compas­ widely circulated among the Qing bureaucracy. In September sion of Mahayana Buddhism, which, he believed, was the result 1891Richard washandedthe opportunityto reachan evenlarger of the interchange between the apostle Thomas and Asvaghosa audience among young intellectuals and students when the BMS in ." seconded him to succeed the Scottish Presbyterian Alexander In order to promote East-West religious dialogue, Richard Williamson (1829-90) as secretary of the Societyfor the Diffusion argued, missionaries must be better educated. In particular, they of Christian and General Knowledge Among the Chinese (SDK), should be required to learn the , studyChinese headquartered in Shanghai. Through the SDK, Richard felt that religions, utilize more Chinese catechists, and lead the Chinese to he could apply "the healing powers of the Gospel to the ... misery Christianity through their own religious traditions, as Matteo and poverty of a whole nation, with the inner springs of life of Ricci (1552-1610) had attempted. For their part, he thought, one-fourth of our human race."l? Chinese seminarians should be trained in Western secular sub­ Richard quickly determined that in addition to publishing jects as well as Christian theology. works on China's economic development, educational reform, In 1887 five of Richard's BMS colleagues in Shanxi sided international affairs, and relations with Christian missions, the with another missionary's charge that Richard "taughta mixture SDK would distribute its publications at examination centers, of science, popery, and heathenism for the Gospel of Christ."16 sponsor lectures and essay contests, and maintain study associa­ Deeply wounded by this criticism, Richard left Taiyuan for tions, museums, and reading rooms throughout China. Richard Beijing in November 1887 to contemplate his future with the himself wrote or translated 100 of the SDK's 250 publications. BMS. In China's capital he formulated educational reform pro­ With Japan's stunning victory over China in the First Sino­ posals based on his discussions with educators in Europe the Japanese War (1894-95), self-strengthening was discredited, and previous year. During the spring of 1888 he studied modern Richard's writing-which now began to focus increasingly on education in Japan, and the summer of 1889 found him back in China's external crisis-inspired Chinese approaches to more Shandong helping to fight yet another famine. fundamental change. (1858-1927) was the leader of the young intellectuals who, reading SDK materials at exami­ Reform and World Peace, 1890-1919 nation centers, were convinced that Richard's call for institu­ tional reform was China's only hope of avoiding colonial dis­ Richard was frustrated by his inability to advance the kingdom memberment. Kang thought thatRichard's contentionthat "God of God through his own BMSat the very moment China seemed was breaking down the barriers between all nations by railways, most receptive to foreign advice on national reform. Officials steamers and telegraphs in order that we should all live in peace with whom he had developed trusting relationships were, in and happiness as brethrenof one family" was consonant with his fact, the leading advocates of China's "self-strengthening" ef­ own belief that China would soon be integrated into world forts to halt internal decline and foreign aggression by grafting civilization." Western technology onto Confucian institutions. Aside from Kang's Society for the Study of Self-Strengthening was a importing Western arms and establishing arsenals, shipyards, mirror image of the SDK in propagating reform. In his own and a military academy between the 1860s and 1880s, Li newspaper (also called Wanguo gongbao), Kang published Hongzhang and Zo Zongtang opened mines and textile mills; Richard's and other SDK writings. And Kang's memorials to the builtshort-haul railroads, steamships, and telegraph lines; mobi­ reform-minded Guangxu emperor in April-June 1895 incorpo­ lized private capital for government projects; created schools to rated virtually all of Richard's recommendations in PresentNeeds teach Western languages, science, and mathematics; and sent as well as suggestions advanced by Zheng Guanying and Young students abroad. In Shanxi, Richard declined Zhang Zhidong's J. Allen. invitation to become a provincial adviser and implement Invited by both Kang and court officials to recommend Zhang's development schemes. After being promoted to gov­ reform measures, Richard suggested the appointment of two ernor-general at Canton and then Wuchang after 1884, Zhang foreign advisers, including Ito Hirobumi (1841-1909), the archi­ implemented Richard's plans for steelworks and Western­ tect and leader of Japan's MeijiRestoration, as well as creation of style schools. an eight-member cabinet (one-half to be Chinese and Manchus While Richard used the term"self-strengthening" in his own and the other half foreigners) to oversee national defense, indus­ writings, his concerns went beyond China's national security to trialization, currencyreform, an official press composed partlyof the physical and spiritual welfare of the country's rural poor. foreign journalists, an updated examination system devoted to This theme deeply influenced treaty port thinkers like Wang Tao new knowledge, and a Board of Education to promote Western (1828-97) and Zeng Guanyin (1842-1923), who read Richard's curricula.

April 2000 77 During the so-called Hundred Days of Reform (June 12­ In 1905 he established the China chapter of the International Red September 20, 1898), the Guangxu emperor, who himself had Cross Society, an institution he hoped would keep China from studied Richard's writings, issued edicts mandating the imple­ being drawn into the Russo-Japanese War. In 1906 he attended mentation of new industrial and agricultural techniques, rail­ the Lucerne Peace Conference to advocate creation of a world ways and mines, a national university to teach Western subjects, federation and subsequently discussed the idea with President conversion of temples into Western-style schools, and public at the White House. education through newspapers." The emperor contemplated In 1910 the missionary community honored Richard on his making Christianity China's official religion and, ignoring fortieth anniversary in China. The following year Dr. SunYatsen Richard's counsel of gradual change, called for an immediate (1866-1925), the Christian physician, toppled the Manchus and constitutional monarchy. Although he rejected Richard's idea of created the Republic of China-an eventuality that Richard had a Western protectorate of China, the emperor invited Richard to long feared would plunge China into political chaos. In 1913 be his adviser. But on September 21, 1898, the very day Richard Richard retired from the SDK (renamed Christian Literature was to have his first imperial audience, China's Empress Dowa­ ger (1835-1908)-fearing the imminent loss of her own power­ kidnapped the emperor, revoked his reform edicts, and be­ Richard convinced the headed several reform leaders. With hopes for modernization from the top now dashed, British authorities to use Richard became increasingly concerned that Manchu conserva­ Boxer indemnity funds to tism was making China vulnerable to intensifying international pressures as well as to revolt from below. In Present Needs, establish Shanxi Richard had pointed out that China's economic development University. depended on its integration into a peaceful world that respected national sovereignty and asserted the equality of all nations under one God as well as China's access to international trade Society for China in 1906) and in 1914 married Dr. Ethel Tribe, a and the West's technological innovations. For its part, Richard physician with the London Missionary Society in Shanghai. The advised, the Chinese government should safeguard the mission­ couple retired to Londonin 1916.At the time of his deathonApril aries (whom he saw as China's protectors in an increasingly 17, 1919, Richard-deeply distressed by the ravages of the First dangerous world), promote friendly relations with the Western World War-was working on a scheme for a "League of Reli­ powers, and cooperate in the establishment of an "International gions" to safeguard world peace. Hewas also preparingto return Peace Organization" that would guarantee China's security. In to China for the stated purpose of bringing "all nations to 1896he circulatedamongEuropeancapitalsa pamphletadvocat­ submission of our Saviour in one generation."20 ing the creation of a "League of Nations" and urged Britain's Foreign Office to pressure nations into abandoning the scramble Richard as Missionary Pioneer for concessions in China, return tariff autonomy to the Qing government, and finance his scheme for China's universal edu­ Timothy Richard's life intersected witha criticalphaseof China's cation. modern transformation. Undergirded by an evolving theologi­ During the Great Famine, Richard had predicted that the cal vision, Richard devised creative solutions to China's domes­ West's humanitarian involvement in China might inflame na­ tic and international problems. As tionalist passions. His worst fears materialized when, during the notes, Richard's multifaceted concern for China inspired his summer of 1900 desperately poor Chinese-whom the Empress "widening vision of the task of the Christian missionary."?' Dowagerhad whipped into an anti-Christian frenzy to obliterate Richard was a pioneer on several fronts throughout his all traces of the recent reforms-rose up as Boxers to massacre forty-five yearsin China. A founder of theBMSpresencein North 159 missionaries and thousands of Chinese Christians in areas of China, he believed that Chinese civilization had prepared the Shandong and Shanxi where Richard had fought famine and way for its fulfillment by Christianity. To this end, Richard's planted congregations. Invited by the Chinese government to evangelistic approach to the educated elite was one of many mediate the Boxer settlement with the British government, Rich­ missiological experiments that made Shandong a vibrant center ard convinced the British authorities to use Boxer indemnity of mainstream and sectarian Protestantism." Richard also initi­ funds to establish Shanxi University. For the next ten years, ated missionary involvement in disaster relief, and his methods Richardservedas theuniversity's chancellor, developinga West­ were in place well into the era of the China International Famine erncurriculum that he hoped would dispel Chinese ignorance of Relief Commission, founded in 1920. the West. China's catastrophic Great Famine widened Richard's voca­ In 1903, the year cancer claimed Richard's beloved wife, the tional commitments, convincing him that "Christianity is the Manchu court honored his efforts to create a more favorable salvation of nations as well as of individuals."23 Imbibing the international climate for China by conferring on him the rank of Victorian faith in the material progress of the "spirit of God in Chinese mandarin and ennobling his ancestors for three genera­ Nature,"?' he concluded that the missionary calling must be tions. Later the throne presented him with the Order of the broadened from "saving the heathen from the sufferings of hell Double Dragon. In 1905 the throne enacted several moderate ... to savling] the heathen from the hell of suffering in this reforms, including the abolition of the examination system and world.?" creation of the Western-style schools Richard had long advo­ Richard shared with social gospel leaders back home the cated. ZhangZhidong, nowminister of education, hired the SDK conviction that Christianity must not only be planted, as he to produce the textbooks for these new schools. wrote, "in the hearts of men, but also in all institutions.v'" Richard feared, however, that conservative reform was in­ Christian reformers in the West could advance the kingdom sufficient to protect China from growing international dangers. through existing institutions. But in China, Richard and such

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------missionary-reformers as Alexander Williamson, YoungJ. Allen, eventuallydrewhimintopoliticalactivism. This was newground W. A. P. Martin (1827-1916), and Gilbert Reid (1857-1927) had to for a China missionary, and the political forces became increas­ start from scratch. In fact, they anticipated the expanded institu­ ingly complex following China's May Fourth rising (which be­ tion-building efforts in China after 1900, when half of Protestant gan only two weeks after Richard's death). In the end, Richard's involvements were devoted to medical, social, and educational advocacy efforts presaged Protestantism's rural reconstruction missions." movement, where the Welsh Baptist's hopes for the kingdom of Richard's direct experience with the Chinese countryside God in China lived on.

Notes 1. Timothy Richard, Forty-Five Years in China: Reminiscences (New 13. Richard, Conversion, 2:66. York: Frederick A. Stokes, 1916), p. 29. 14. BMSArchives,Richardto the Committeeof the BMS,March12,1888. 2. Ibid., p. 55. 15. For animportantdiscussionon Richard's importantbutlittle-known 3. Paul Richard Bohr, Famine in China and the Missionary: Timothy views on this issue, see Ralph R. Covell, Confucius, the Buddha, and Richard asReliefAdministrator andAdvocate ofNational Reform, 1876­Christ: A History of the Gospel in Chinese (Maryknoll, N.Y.: Orbis 1884 (Cambridge, Mass.: Harvard Univ. Press, 1972), chaps. 1-2. Books, 1986), pp. 125-28. 4. Richard, Forty-Five Years, p. 125. 16. Soothill, TimothyRichard, p. 156. 5. Ibid., p. 98. 17. Albert J. Garnier, A Maker of Modern China (London: Carey Press, 6. TimothyRichard, Conversion bytheMillioninChina, 2vols. (Shanghai: 1945), p. 50. Christian Literature Society, 1907),2:57. The italics are Richard's. 18. Quoted in Soothill, TimothyRichard, p. 183. 7. Ibid., 1:151. 19. Severalof thesesameproposals had beenmadeforty years earlierby 8. Timothy Richard, "Discussion," in Records oftheGeneral Conference of Hong Rengan (1822-64), a leader of the . theProtestant Missionaries of China Heldat Shanghai, May 7-20,1890 20. Quotedin D. MacGillivray, TimothyRichard ofChina: A Prince inIsrael (Shanghai: AmericanPresbyterianPress,1890),p. 163.For ananalysis (Shanghai: Christian Literature Society, 1920), p. 16. of Richard's postfamine activities on behalf of China's national 21. Kenneth Scott Latourette, A History of Christian Missions in China development, see Bohr, Famine, chaps. 5-6. (London: Society for Promoting Christian Knowledge, 1928), p. 378. 9. WilliamE.Soothill,TimothyRichard ofChina (London:Seeley,Service, 22. Norman H. Cliff, "Building the Protestant Church in Shandong, 1926), p. 106. China," International Bulletin of Missionary Research 22, no. 2 (April 10. Richard, Forty-Five Years, p. 123. 1998): 62-68. 11. Regarding this last proposal, Richard wrote a year later: "In order to 23. Timothy Richard, "Work in Tientsin," Missionary Herald, May 1, achieve wealth and strength there are two most important matters: 1891, p. 197. See also BMSArchives, Richard to Baynes, February 17, first is to achieve wide knowledge and skillful techniques and to 1892. make the best of human efforts. All this is actually secondary, 24. BMS Archives, Richard to the Committee of the BMS, May 12, 1887. however.The otheris to completeone'smoralitybyworshipingGod 25. Richard, Forty-Five Years, p. 197. andby followingGod'swill-thisis the fundamentalmatter" (Wanquo 26. Richard, Conversion, 1:13. gongbao, January 28, 1882, p. 217). 27. Latourette, History, p. 619 12. Richard, Forty-Five Years, p. 158.

Selected Bibliography Books by Timothy Richard Books about Timothy Richard 1907 Conversion by the Million in China. 2 vols. Shanghai: Christian Bohr, Paul Richard. Famine in China and theMissionary: TimothyRichard Literature Society. asReliefAdministrator and Advocate ofNational Reform, 1876-1884. 1916 Forty-five Years in China: Reminiscences. NewYork: FrederickA. Cambridge, Mass.: Harvard Univ. Press, 1972. Stokes. Evans, E.W. Price. TimothyRichard: A Narrative ofChristian Enterprise and Statesmanship in China. London: S. W. Partridge, 1912. Richard's papers are contained in the BMS Archives in the Angus Soothill, William E. Timothy Richard of China. London: Seeley, Service, Library, Regent's Park College, Oxford, England. 1926.

80 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH