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Robert Morrison, Bible Translator of China, 1782-1834 by C

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Robert Morrison, Bible Translator of China, 1782-1834 by C Robert Morrison, Bible Translator of China, 1782-1834 By C. P. Hallihan • INTRODUCTION church—although not always visible or acceptable to the ‘principalities’ and Media coverage of the 2008 Olympics in ‘powers’ (Romans 8.38)—is estimated to Beijing brought China to the forefront of number in the tens of millions. our attention. Many Christian people in England would almost intuitively think The first of His servants in this noble com- of James Hudson Taylor (1832–1905) mission was Robert Morrison. Morrison or Gladys Aylward (1902–1970) among had prayed that ‘God would station him early Protestant workers in China; in in that part of the field where the diffi- Wales, Griffith John (1831–1912) is culties are the greatest, and to all human remembered, and in Scotland, William appearances the most insurmountable’:1 Chalmers Burns (1815–1868) is honoured God sent him to China. He entered China in connection with the 1839 revival at at a time when missionary endeavour M’Cheyne’s church as well as for his work was highly restricted—allowed in only a in Canton and other Chinese cities. From couple of cities and with the government North America went, amongst many threatening death to anyone teaching others, William Jones Boone (1811– the Chinese language to foreigners. Mor- 1864), Harlan Page Beach (1854–1933) rison learned the language and taught and Charlotte Moon (1840–1912). Most others, and when not allowed to give the memorable of all in connection with spoken Gospel endeavoured to produce the Olympics is the Sabbath-keeping literature and Scriptures for the people Olympic champion Eric Henry Liddell, there. He did not, however, go to China born to Scottish missionary parents in with false expectations; when asked by a Tientsin in 1902. He died in 1945, hav- shipping agent shortly before his arrival ing worked in China for twenty in China, ‘Do you really expect years. God certainly moved His you can make an impression chosen servants into that vast on the great Chinese empire?’, land from the late 18th cen- Morrison answered, ‘No Sir, I tury on, and today the Chinese expect God will!’2 Trinitarian Bible Society – Quarterly Record During his years in China, Morrison would China has the world’s oldest continu- be able to claim few initial converts but ous civilization, a recorded history of laid the foundations for subsequent about four thousand years. The era of Bible, educational and medical work the Shang dynasty approximated to the that would have a significant and endur- Biblical time from Abraham to David, ing impact on the culture and history of and the Chou dynasties from David to the nation. His impact is honoured today the Maccabees. After that came the Han not only by Christians but by govern- eras, up to the start of the 3rd century ments as well. On the bicentenary of his AD, when the administrative/bureau- arrival in China, a conference was held in cratic model of government was per- Washington, DC, in which Morrison was fected—a model which would be cop- hailed as ‘a bridge between cultures’. A ied by every successive dynasty. report on the conference said: The sheer size of China and its popula- In particular today, at a time when tion demands a functioning bureaucracy, China is assuming ever greater impor- the more so when you realise that many tance in international relations, the of these successive dynasties began as beginnings of modern diplomatic forces of occupation or rebellion. The and commercial contacts between Han Dynasty ran from about 200 BC to China and the western world become AD 200, and its descendants are still the visible in Morrison’s work for the East most numerous ethnic group in China. India Company and as ambassadorial Empress Wu,4 the only woman to be interpreter... His long-term influence ‘Emperor’, lived during the Tang dynasty, is, however, most intensely felt in his 618–907, when China ruled Siberia, translations.3 Korea and Vietnam, as well as controlling the ‘Silk Road’ through Afghanistan. The Before looking in a little more detail at Song Dynasties were from 960 to 1279, Robert Morrison and his work, a very an era of advance in technology, cul- broad-brush background sketch of ture, economics and agriculture; there China would be of use. were new strains of rice as well as the printing press. Then came the Mongols, 1279–1368, with the Yuan Dynasty and • CHINA BACKGROUND Khublai Khan. Next was the Ming (‘bril- liant’) Dynasty, 1368–1644, lampooned History as fatter, lazier, crazier and nastier than This may seem a little tedious—but it most. In this era the Chinese Admiral helps a great deal to appreciate that the Zheng-He sailed with three hundred China of Protestant missionary labour ships to New Zealand and within reach was aware of itself as a cultured civili- of Africa.5 This was never followed up, its zation, long-rooted, proud, huge and significance unrealised. self-sufficient, needing noth- ing that came from outside. To The Chinese world-view was them we were (are?) the unciv- becoming ingrown, and ‘politi- ilised, unstable, ignorant and cal ideology’ led to false inter- insignificant barbarians! pretation of events. The Ming 12 Issue Number: 585 – October to December 2008 joined up all the bits and pieces of the that the individual man must seek this Great Wall to be what we see today,6 harmony via reconciliation: each man to moved the capital to Beijing, built the himself, and thus to each other. ‘Heaven’ Forbidden City, and gave Macau to is a kind of pervasive moral force, not a the Portuguese. From 1644 to 1911 place or destiny. You can thus see how the Manchus took over China as the the simplest preaching of the Gospel of Qing Dynasty. As ‘incomers’ they were the Lord Jesus Christ is utter irrationality extremely conservative and inflexible in to the Confucian. maintaining ‘Chinese’ norms. Just when the Western world was attempting con- Lao Tzu, author (probably) of the Tao Te tact and trade, the Qing had no concept Ching (The Way and the Virtue), thought of independent equal nations; there that the Ritual-Music Culture itself was was China and then there was the rest. the problem, and therefore that Con- A community of nations was beyond fucius’ attempt to reclaim it was com- their conception, and to sympathise at pounding the error. He saw the answer all with Western ideas was to threaten to social instability in the Tao, the Way, national security and even cease to be and in the principle of wu-wei, accept- Chinese. This was the cultural China into ance and passivity, ‘purposeful inactiv- which Robert Morrison and his associ- ity’, with the less external imposition ate William Milne came. the better. The yin-yang symbol is the hallmark of Taoism: active passivity and Philosophy and Religion dualism. The opening words of the Tao Insofar as such things can be dated, we Te Ching still appeal to the ‘religious’ can trace Taoism and Confucianism to mind: ‘The Way that can be told is not c. 500 BC. The ‘fathers’ of these philoso- the eternal Way’ and ‘The name that can phies were contemporaries, both seek- be named is not the eternal name’.8 To ing a way of returning Chinese society come, preaching with authority that to an older concept of harmonic life but Name that is above every name, the opposed in their vision of the way. WAY, the truth and the life (John 14.6), was to challenge the very fabric of the Confucius is a Latinised form of K’ung Fu- Taoist view of the world. When Bud- tzu, or Grand master Kung. In the mod- dhism came to China in the 6th century ern West, Confucius would be called AD it was in the form of Ch’an Buddhism, a humanist, believing in an inherent much given to meditation on the ‘vast goodness of the individual to provide emptiness’ within. Taoism interacted the basis for virtue and seemly conduct. with this, becoming a forerunner of Solutions are to be sought and found in Zen Buddhism, much favoured subse- individual humanity itself, not in any- quently in Japan.9 thing supernatural or religious. To do this, Confucius sought a modified Ritual- When we look at early ‘Christian’ impact Music Culture.7 In this culture, we have the usual difficulty of previous philosophers had laid authenticity of sources. Both the responsibility of promoting Thomas and Bartholomew (of social harmony on the rulers. New Testament fame) were Confucius, however, believed there, we are told. With more 13 Trinitarian Bible Society – Quarterly Record certainty we can say that the Nestorians worldwide at that time. (and the Manichees), heading ever east- ward after their condemnation at Ephe- This then is the ‘religious’ China that the sus in 431, came to China in the 7th cen- Protestant missionaries came to, meet- tury, and there were Nestorian churches ing hostility from all indigenous authori- in China until the Mongol times.10 Over- ties, from the Portuguese, and from the lapping this, in 1294 John of Montecor- Roman Catholics. vino, a Franciscan monk, was sent to China. Within a short time he had bap- tised six thousand Chinese, established • ROBERT MORRISON 1782–1834 his churches in several cities, and had the New Testament and Psalms trans- Early Life and Callings • 1782–1804 lated into the Mongolian dialect of the Robert Morrison, the son of James Morri- court. By 1368 there may have been as son, a Scottish farm labourer, and Hannah many as one hundred thousand Roman Nicholson, an English woman, both active Catholics in China.
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