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The Bible in the Activities of the China Inland Mission Until 1905

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The Bible in the Activities of the China Inland Mission Until 1905 7 The Bible in the Activities of the China Inland Mission until 1905 7.1 Introduction Taylor’s spiritual formation was moulded by his context and the influence of wider cultural forces. Within this milieu Taylor used the Bible in a selective way and drew from it immediate spiritual sustenance which provided the source material for much of his teaching. The shared assumptions of many evangelical missionaries, especially those of the CIM, over most areas of theology and mission meant that there was a more or less uniform approach to the Bible, apart from those already noted. This chapter deals with the praxis of mission as exemplified by the CIM until 1905, the date of Taylor’s death. It considers the place of the Bible in recruitment and the reasons behind Taylor’s initiatives in the deployment of female missionaries. It focuses on the new ‘enterprise’ of the CIM, its strategies, missionary methods and the financial policies. 7.2 CIM as a Missionary Society Taylor argued that the CIM had biblical foundations. Specifically this meant that the Trinitarian God existed and rewarded all those who sought him. Secondly, that God had spoken through his word. Thirdly, that in Christ alone there was salvation. Fourthly, the risen Lord had commanded the Gospel to be preached to every creature. Fifthly, that power had been given to God’s people to obey his commands. Sixthly, that Christ was returning, hastened by the proclamation of the Gospel, and that this was the hope of the church. Finally, all Christians were united in Christ, equally bound to obey him and heirs of his promises.1 On the basis of these seven principles and in obedience to the Lord’s commands the CIM had sought to co-operate with God’s people, without restriction or nationality. The CIM’s intentional focus on inland China demanded workers who were not dependent on Taylor yet who were expected to agree with his plans. Taylor intended to personally lead and train the missionaries.2 The task was immense and caused him to assume an autocratic leadership style, something he did not choose to relinquish for many years.3 He would guide, direct and lead the work. New workers who could not accept his leadership had to resign. Most accepted this situation.4 This was laid out in a letter dated May 10th 1867, a document that became the basis for the later ‘Principles and Practice’ of the CIM.5 Initial training was given by Taylor placing junior workers alongside senior missionaries. In 1886, a formal language study programme was set up which emphasised the Chinese language and culture, preaching, hymns and sermons. It was a practical course with little theological 1 James Hudson Taylor in Marshall Broomhall (ed), Hudson Taylor’s Legacy: A Series of Meditations (London: CIM, 1931), p.120. 2 Moira J. McKay, ‘Faith and Facts in the History of the CIM 1832-1905’, M.Litt thesis (Aberdeen: 1981), p. 112. 3 Ibid., p. 114. 4 Ibid., p. 149. 5 J.H. Taylor, Letter to CIM members, May 10th 1867 in A.J. Broomhall, Survivor’s Pact (Sevenoaks: Hodder and Stoughton, 1984), pp. 417-419. 174 emphasis.6 This was a part of the CIM’s reorganisation when Taylor, in consultation with other leaders, set up a workable structure explained in The Arrangements of the CIM (1886). These principles came from their experience in China and with ‘much study of the teachings of God’s Holy Word as guidance, and government’.7 The China Department, based in Shanghai, was the responsibility of John Stevenson (1844-1918) and he remained as Deputy Director for the CIM until 1916. He was assisted by the other Superintendents on the China Council, including Fred Baller and John McCarthy. Taylor remained as the General Director of the CIM until ill health forced him to appoint Dixon Hoste as his successor in 1903. The CIM had to consider further practical changes as the work grew. Towards the end of the nineteenth century the leadership proposed that new language and training centres be set up for the new evangelists and native Christians. These centres, manned by experienced missionaries, would also serve as places for refreshment and relaxation. Taylor called for a special itinerant missionary band to commit themselves for a period of five years, who would forego marriage and other calls to settle down, in order to undertake the arduous work of preaching the Gospel as widely as possible. There would be bands of four workers, two missionaries with two Chinese helpers, selling scripture and gospel tracts and preaching. In-service training would be included with times for spiritual refreshment, continuing language study, spiritual edification and the training of the Chinese helpers.8 The work began with minimal organisational structure in England with the aim of keeping costs down and the focus firmly on China. This was a radical innovation in mission and was initially the responsibility of William Berger (1812-99).9 Taylor was keen to ensure that the British support network did not dictate matters to those in China, thus it is stated in the ‘Principles and Practice’ that the contributors to the CIM ‘assist them by their gifts and prayers, but have no further responsibilities’.10 Taylor would have liked this to apply at all times to the Home Department of the CIM but over the years there was friction between himself and the dignitaries that he invited onto the London Council, formed in 1872.11 This was created when Taylor realised that he could not reasonably divide his time between England and China and was supported by suitable referees around Britain. The lofty aspirations of the first two members proved optimistic when they wrote, ‘We are desirous to carry out Mr Taylor’s views in every respect, and in no way to change the basis upon which the Mission has hitherto been conducted’.12 Taylor later faced criticism over his ‘dictatorial’ leadership and endeavouring to force his views on the London Council as it vied for influence in the running of the CIM.13 In 1878, Taylor appointed his brother-in-law Benjamin Broomhall (1829-1911) as the General Secretary for the work in England, advised by the London Council.14 When setting up the initially 6 McKay, ‘Faith and Facts’, p. 120. 7 J.H. Taylor, The Arrangements of the CIM (Shanghai: CIM, 1886), preface. 8 J.H. Taylor, China’s Millions (May 1898), p. 69. 9 Brian Stanley, ‘Home Support For Overseas Mission in Early Victorian England, 1838-1873’, Ph.D thesis (Cambridge: 1979), p. 304. 10 J.H. Taylor, The Arrangements, p. 14. 11 Stanley, ‘Home Support’, p. 304. 12 Occasional Paper (Nov 1872-75), p. 1. 13 Roger Steer, ‘Pushing Inward: Hudson Taylor and Missions to China’, Christian History, Volume XV, No 4 (1996), p. 18. 14 London Council Minute, (Feb 5th 1878). 175 controversial new arrangements in China, Taylor appealed to the London Council in these terms in 1884: Loving co-operation and union must be aimed at in all cases. We must all remember that we are followers of Him who pleased not himself and that we are not called to be lords over any part of God’s heritage, but helpers of each others joy. Thus the Holy Spirit will not be grieved but be able to work unhindered among us and love and union (which is strength) will be ever augmenting.15 Some longer-term CIM members had opposed the new structures as they did not want to take orders from anyone else but Taylor.16 Later on there was tension over the 1887 revision of the ‘Principles and Practice’ of the CIM, which was altered by the China Council without any reference to London.17 Eventually the CIM established a North American branch of the work18 and expanded into other European countries through associate missions.19 7.3 Recruitment and Candidates An essential component for successful mission in China was recruiting full-time workers dedicated to the task of preaching the gospel. For the CIM this was ‘the great requirement of missionary operations’, and ‘indispensable’.20 The important factors in attracting new workers reflected both Taylor's own spirituality and call, and the context in which the appeals took place. 7.3.1 Dedication to the Missionary Role Firstly, the CIM grew because of Taylor’s personal qualities, expressed in his spirituality, humility and appealing personality. His ability to build a network of like-minded people and inspirational speaking attracted applicants.21 He drew a sense of personal security from the growth of the CIM, seeing it as the result of his dependence on God. His understanding of a call, fortified by his reading of the experiences of the early Christians in the Bible, enabled him to persevere in the face of many obstacles.22 As they were sustained in mission, so was Taylor. They were not looking to any other source and did not ask questions of the task ahead.23 They provided a model for the present. Taylor wrote: ‘they were men and women of like passions as ourselves, had no calling in which we do not share, no power which is refused to us, and no reward to which we may not attain’.24 Taylor's life had been focused on China from an early age. He wrote to his sister, ‘when I feel tired of it (study) I think of China and the thought braces me up and I persevere. China is the subject of my thoughts and prayers at night many times 15 J.H. Taylor, China Inland Mission Archives.
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