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This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: • This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. • A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. • This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. • The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. • When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. THE CHURCH UNITY MOVEMENT IN EARLY TWENTIETH-CENTURY CHINA: CHENG JINGYI AND THE CHURCH OF CHRIST IN CHINA BY XIAOJING WANG DOCTOR OF PHILOSOPHY NEW COLLEGE, UNIVERSITY OF EDINBURGH OCTOBER 2012 Declaration I hereby declare that I have composed solely The Church Unity Movement in Early Twentieth-Century China: Cheng Jingyi and the Church of Christ in China, that it is my own work and that it has not been submitted in whole or in part for any other degree or professional qualification. I assert the right to be identified as the sole author and bear full responsibility for the content. ____________________ XIAOJING WANG Abstract The pursuit of church indigeneity and unity was a two-fold theme throughout the history of twentieth-century Chinese Christianity. Modern scholarship has generated a good number of studies regarding church indigeneity, but has neglected the parallel trend towards interdenominational co-operation and church union in China. This thesis endeavours to remedy this deficiency. The thesis examines the process of the quest of Chinese Protestants for a united indigenous church, focusing on Cheng Jingyi (1881-1939), one of the key figures in the early twentieth-century ecumenical movement. Additionally, it pays particular attention to the Church of Christ in China as a case study. It discusses the feasibility of the ecumenical convictions which were shared by a considerable number of mainline Chinese Protestants, with Cheng Jingyi as a representative, and evaluates the legacy of the church unity movement in early twentieth-century China. The thesis argues that the church unity movement within the mainline Chinese churches differed from the ecumenical movement in the West, which aimed to realise fraternal co-operation and even union among various denominations. In China the aim was to establish a single national church on a federal pattern, reflecting a Chinese indigenous understanding of ecumenism and ecclesiology. It also reflected a broader vision of the Christian church than that exhibited by the majority of the independent Chinese Protestant groups or by the Chinese church under the control of the Three-Self Patriotic Movement during the 1950s. Based on the conviction of the universal nature of the church in which the Chinese church was an indispensable part, the church unity movement in China surpassed a narrowly nationalistic vision. Nonetheless, the good intentions of the Church of Christ in China were overshadowed by its dependence on foreign subsidies. The church never achieved ‘three-self’ status: it was self-governing and self-propagating, but never self supporting. As such its goal of indigeneity was never fully realised. Acknowledgement This thesis would not have been possible without the guidance and help of a number of individuals who in one way or another contributed and extended their valuable assistance during the preparation and completion of this study. To begin with, my deepest gratitude goes to the supervisors of my doctoral research, as without their advice and encouragement this thesis would certainly have remained in the wilderness. Professor Brian Stanley, my principal supervisor, instructed me through every stage of the process of research and writing with his encyclopaedic grasp of the field of world Christianity studies. Not only did his insightful instructions guide me to think more critically and write more sharply, but his scholarly discipline also set a perfect example for my future academic career. Professor Stewart J. Brown, my second supervisor, encouraged me to begin my doctoral research in New College. His thoughtful words and recognition of the value of my research always warmed my heart and gave me great confidence to continue this work. My appreciation and gratitude to both of them are beyond words and the breadth of this short acknowledgement. Their guidance, discipline, encouragement and inspiration will continuously benefit my further pursuit of knowledge. The encouraging comments from my examiners, Dr. Rolf G. Tiedemann and Dr. Elizabeth Koepping, are the best prize that I could ever imagine at the end of this journey. For their impressive attention to detail and constructive critiques I give my sincere thanks. My heartfelt thanks also go to Dr. Wu Xiaoxin of the USF Ricci Institute for Chinese-Western Cultural History, a dear mentor and friend, who unfailingly encouraged me from the moment I stepped into the field of Chinese Christianity studies and guided me with his far-reaching insight. Additionally, to Dr. Jean-Paul Wiest of the Beijing Center for Chinese Studies, Professor Peter Tze-ming Ng of the Chinese University of Hong Kong, Professor Carver Tat-sum Yu of China Graduate School of Theology, Revd. Philip Wickeri of Hong Kong Sheng Kung Hui, Professor Chen Jianming of Sichuan University, Professor Liu Jiafeng of Central China Normal University, Professor Zhang Hua of Shanghai Academy of Social Sciences, Professor Long Wei of Southwest University of Science and Technology and Mr. David E. Robertson, I express my appreciation for their insightful suggestions and generous help. I owe a warm debt of gratitude to many friends who have financially supported and constantly prayed for me in the course of my research, especially Zhang Le, Simon Lien-Yueh Wei, J. Stewart Houston, Pastor & Mrs. Chen, Mr. & Mrs. Luo, and all the ‘family’ members of the Blessings Foundation in the US, as well as my dearest brothers and sisters in the Chinese Evangelical Church in Edinburgh. Last but not least, I am especially indebted to my parents Wang Wenjia and Zhao Qing whose unfailing love, constant support and unselfish care and sacrifice will never be forgotten. To my beloved parents, I dedicate this thesis. Table of Contents Abbreviations……………………………………………………………….…..……i Chapter 1 Introduction…………………………………………………….................................1 1.1. Context and Questions……………....………………………………...…….1 1.2. Aims and Arguments...………………………………………………...……7 1.3. Approaches and Sources……………………………………………...……11 1.4. A Brief Introduction to Cheng Jingyi….……………………………..……18 1.5. Literature Review……………………………………………………...…...22 1.6. Outline of Chapters.…………………………………………………..……41 Chapter 2 Cheng Jingyi’s Early Life and his Search for A United Indigenous Church in China (before the Edinburgh World Missionary Conference, 1910)…………...43 2.1. Cheng’s Early Life Associated with the London Missionary Society………………………………………………………………….…....…43 2.1.1. The LMS in Beijing………………………………………………....45 2.1.2. Cheng’s Early Education with the LMS………………………….....47 2.2. Cheng’s Experience in Britain.………………………….…………..…..…56 2.2.1. The Mandarin Union Version New Testament Translation…………56 2.2.2. The Bible Training Institute, Glasgow.…………………………...…65 2.2.3. The Keswick Convention.………………………………………...…69 2.3. Movements towards Christian Federation and Church Independence in Early Twentieth-Century China.…………………………………………………...….74 2.3.1. The Early History of the Federation Movement in China.……...…..75 2.3.2. The Efforts of Chinese Christians to Church Independence and Unity in the Early Twentieth Century.………………………………………...….80 2.4. Cheng’s Ministry in the East City Church in Beijing.……………….….…83 2.5. Cheng’s Article ‘What Federation can Accomplish for the Chinese Church……………………………………………………………………….….88 2.6. Conclusion.………..……………………………………………………….92 Chapter 3 Cheng Jingyi and the China Continuation Committee of the World Missionary Conference (1910-1922)………………………………………………………..…..95 3.1. The World Missionary Conference, Edinburgh, 1910………………...…...96 3.2. Cheng’s Ordination and the Independence of the East City Church……..104 3.3. The Work of the China Continuation Committee and Cheng’s Activities.115 3.3.1. The National Christian Conference of Shanghai, 1913.………..….115 3.3.2. The Work of the China Continuation Committee towards a United Chinese Church and Cheng’s Role.………………………………………119 3.3.3. Two Christian Movements under Cheng’s Leadership.………...…127 3.3.3.1. The Chinese Home Mission Movement.………...………….128 3.3.3.2. The China for Christ Movement………………...…………..137 3.4. Conclusion…………………………………………………..……………144 Chapter 4 Cheng Jingyi and the National Christian Council of China – the Church Unity Movement during the Anti-Christian Movement in China (1922-1927)…..….147 4.1. A Brief Account of the Course of the Anti-Christian Movement in China……………………………………………………………………..……148 4.2. The National Christian Council and its Role in Building a United Indigenous Church.…………………………………………………………………...……153 4.2.1. The 1922 National Christian Conference and the Establishment of the NCC.………………………………………………………………..…….153 4.2.2. The NCC’s Role in the Development of a United Indigenous Church………………………………………………………………….…165
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