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Home , Benjamin Broomhall, Cambridge Seven, Christianity in Sichuan, Dazhou, Guanghan, Langzhong

Beyond the : The Rev. Arthur Twistleton Polhill and the Fú Yīn Táng

he church is on an interesting a more thorough analysis of his life and John M. Usher journey in Mainland . work at some future date. On the one hand, it is on T track to be the most Christian Early life and call to the 1 country in the world by 2025. On the mission field other hand, many Chinese Christians do not fit into the neatly defined Arthur was born on 7 February 1862, denominational categories recognised in Bedfordshire, to Captain Frederick elsewhere (sometimes referred to as Polhill-Turner MP and Emily Frances “postdenominational”), and there is a Polhill-Turner.6 Emily’s family, the great deal of theological and practical Page-Turner Barrons, were a wealthy idiosyncrasy that would make many aristocratic family, so according to 2 “orthodox Christians” uncomfortable. custom the Polhills adopted Turner as It must be remembered that this is a a suffix to their own surname. In 1902, product of China’s peculiar history Arthur and his brother, Cecil, and geopolitical circumstances, and the removed the “Turner” part by deed church outside of Mainland China is 7 John is a Research Fellow poll, “to suit the times.” Arthur was not without its own peculiarities. It is at the University of the youngest of a total of three Polhill pleasing to note, however, that in spite of Roehampton. He teaches brothers, but he was, by about the age of China’s political vicissitudes over the last church history and is editor of ten, the same height as his older brother century, the landscape is still peppered the Polhill Collection Online Cecil (1860–1938) and outgrew him as with visible reminders of the labours 8 www.pconline.org.uk. an adult. The two younger brothers of the China Inland Mission, other seemed to share a close bond with one mission agencies, and indeed the Chinese another: they became themselves. To illustrate, I present a together, as did their sister Alice, and they case study of one of the lesser-known co-wrote their (unpublished) memoirs, members of the Cambridge Seven: Two Etonians in China.9 The eldest brother, Rev. Arthur Twistleton Polhill (formerly Frederick Edward Fiennes (1858–99), 3 Polhill-Turner), MA (1862–1935). inherited responsibility for the family estate in but died when he Arthur Polhill was the youngest member was just forty-three.10 The two younger of the Cambridge Seven, and he is Polhill brothers are, therefore, seen as reckoned to be the first of the seven a kind of “double act,” but they were to seriously consider mission to China really very different and were rarely in (initially signing up with the Church the same place for very long after their 4 Missionary Society). This article probationary period came to an end in examines his life and legacy of faithful, China in 1888.11 This article will say very persistent labour in China, particularly little of his older brother (of whom I have the completion of a large Fú Yīn Táng written at length elsewhere) and instead (福音堂)—Gospel Hall—in Dazhou, focus on Arthur’s independent work.12 (达州,四川) and what remains of this today. The Cambridge Seven still Arthur enjoyed sporting distinction at stir the imagination, and this is thanks in Eton and the University of Cambridge. no small part to John Pollock’s popular At the latter he played football with 5 book on the group. He describes the the Old Etonians F.C., one of the best call of the seven men to join the China clubs in the country in those days. The Inland Mission, but apart from a brief Old Etonians won the All England epilogue little information is given about Association Cup (later known as the their subsequent careers. This article Football Association or FA Cup) in 1879 will cover some of the major landmarks and 1882.13 Arthur was not in the squad of Arthur’s missionary career in China, on those occasions, but he writes in his though there will be many omissions. It memoirs, “I had the pleasure of touring is hoped, however, that this summary with them round the North of England will serve as a helpful reference point for and Scotland. Anderson, Kinnaird

16 Mission Round Table 14:1 (January–April 2019): 16–23 Arthur—who became an ordained Anglican—retained a strong connection to the CMS even though he was technically a missionary of the CIM.

Arthur may have been the first of the Cambridge Seven to seriously consider mission to China, probably as early as the winter of 1882–3, but he was not the first to sign up with the CIM. Dixon E. Hoste—the only member of the seven not to have actually studied at the University of Cambridge—holds that honour, having written to on the subject in July 1883. Stanley P. Smith, the son of a surgeon, followed in March 1884. Smith then influenced the young Anglican curate, William W. Cassels, to join in October 1884. Smith also influenced The Cambridge Seven in a photograph taken in . Back row (from the left): C. T. the outstanding cricketer, C. T. Studd, Studd, M. Beauchamp, S. P. Smith. Front row: A. T. Polhill, D. E. Hoste, C. H. Polhill, W. W. named on “the Ashes” trophy, to join Cassels. China’s Millions (1885): 162. in November 1884 and this in turn influenced Montague Beauchamp, son of and Rawlinson, the Goalkeeper, were but after Arthur’s conversion he Sir Thomas William Brograve Proctor- amongst the team. We beat Sheffield and transferred from law student to theology Beauchamp, to join soon afterwards.21 It Edinburgh University, but succumbed student, i.e. from “Law” to “Grace”. is likely, then, that Arthur switched from to the Glasgow Queen’s Park and “The tone of the College was indeed the CMS to the CIM after he observed 14 Dumbarton.” Professional football was greatly changed. The great Law College, his esteemed fellow students joining the evidently in its infancy: “I was amazed now might be said to be ‘under grace’. CIM. (All six men were present at a joint at the way the Scotch Backs used their The tide of revival continued to rise CIM-CMS meeting in Cambridge in heads to strike the ball in mid air. It was for the two following years, to the great November 1884).22 He had probably, 15 rather new to us Southerners.” delight of the principal of Ridley Hall, I suspect, received assurances that he Rev. H. C. G. Moule, afterwards Bishop could retain a connection to the CMS, Arthur’s life changed in 1882 when an of Durham. I had transferred from as an ordained Anglican, while being a 17 unrefined North American evangelist, Trinity Hall to Ridley Hall.” member of the CIM at the same time. Dwight L. Moody, had the temerity to address the nation’s polished elite at Exactly how and when Arthur decided to As for his brother, Cecil, Arthur had Cambridge. Arthur writes of the time: become an overseas missionary in China, been encouraging him to become an rather than a parish vicar in England, evangelical Christian since his own Mr D. L. Moody was a short thick-set is not absolutely clear. Broomhall and conversion at the Moody campaign man, with a broad American accent, Pollock suggest the decision came after of 1882.23 By January 1885, Cecil too and rather a dramatic manner, as he being given a copy of Hudson Taylor’s had decided to join the China Inland preached on Daniel, representing China’s Spiritual Need and Claims by fellow Mission. The decision of seven fit, young, him as a man dressed in a frock coat, student Montague Beauchamp, probably well-connected men, giving up almost 18 and carrying in his tail coat pocket a sometime in 1882. Hudson Taylor guaranteed lives of privilege and comfort scroll and drawing it out with gusto, (1832–1905) had founded the China in England for a hard life of itinerant to the amusement of the Students, Inland Mission (CIM) in 1865, and by mission work in unindustrialised, amounting to merriment…The last 1883 he had returned to the UK for a rural China caused something of a night…saw a wonderful change from recruitment drive. It is not unlikely that stir. (Imagine the effect of the current the previous Sunday night; a crowded Arthur read Hudson Taylor’s work, captain of the England football squad gathering, but so still you might but the principal of Ridley Hall, the announcing his early retirement to hear a pin drop: a sense of awe and evangelical Anglican Handley Moule, become an overseas missionary). They realization of the presence of God, probably influenced Arthur too. Moule’s toured the nation’s universities and no laughing or joking…the writer was two brothers, Bishop George Evans held rallies in large halls, entreating drawn by the simple text Isaiah 12.2 Moule (1828–1912) and Archdeacon other young, intelligent men to become 16 and decided for Christ that night. Arthur Evans Moule (1836–1918), missionaries. The last of these on the had by 1884 already been serving in eve of their departure, in the now- The tradition in many wealthy families China for many years with the Anglican demolished Exeter Hall on the Strand, in 19 in Victorian times was that the eldest Church Missionary Society (CMS). London, had more than three thousand son would inherit the family estate, the This probably explains why Arthur in attendance and was covered in The second son would join the military, and had initially signed up to go to China Times.24 Arthur was just twenty-two when the third son would become a lawyer. with the CMS before switching to the he left London for China with his brother 20 The Polhill-Turners were no exception, CIM around November 1884. Indeed, and five compatriots on 5 February

Beyond the Cambridge Seven | John M. Usher 17 1885.25 He would spend most of the next Foreigners in Sichuan province, forty-three years of his life there. where Arthur’s family were stationed, escaped much of the After arriving in Shanghai on 18 March horror. He writes in his memoirs: 1885, the Cambridge Seven were just over a fortnight later separated into two The Empress Dowager then groups and sent to different parts of telegraphed to the Governors China.26 On 4 April, Arthur, his brother, throughout China: “The foreigners and C. T. Studd took a boat up the must be killed; even if the foreigners Yangtse and Han Rivers—for there were retire, they must still be killed.” The no trains inland in those days—deep wording of the telegram was allegedly into the heart of China to the city of altered by two friendly mandarins… (汉中), in province.27 ‘sha’ [for] ‘kill’ being changed to ‘pao’ Here they undertook language training [for] ‘protect.’ The Yangtze Viceroys… as probationary missionaries and tasted also advised Governors and Viceroys the rigours of itinerant mission work to refrain from murdering foreigners… in the surrounding cities, towns, and Yuan Shi Kai, Governor of Shantung, villages. It was difficult and frequently suppressed the Boxers in his province, life-threatening work. They had already and Yung Lu forbade the use of heavy witnessed one of their party, a Chinese Alice Polhill (née Drake). China’s Millions, artillery against the Legations in Christian, being swept away by the river British edition (February 1907): 25. Peking. Providentially by these means to his death on the journey inland, and the majority of the missionaries in in 1886 the two brothers were stoned relieving the Qing Empire of control inland China escaped.35 by the inhabitants of (阆 over large swathes of their territory.32 中, formerly Paoning), in Sichuan.28 Missionaries were openly opposed to the After a short break in England, Arthur The missionaries of inland China were trade, but extremely vulnerable and his family were able to return to not unacquainted with violence, but to the anger of the subdued people. Dazhou in 1902 where he spent the rest this would have given them a strong Montague Beauchamp wrote to England of his missionary career.36 sense of being close to “real” New in 1885, “Are you not surprised that any Testament . It is perhaps Chinaman will listen to the Gospel from The diocese of Western 33 no surprise, under such a heightened an Englishman? I am sure I am.” China spiritual atmosphere, that at one stage the Polhill brothers and C. T. Studd set The Boxer Uprising began to unfold in Arthur and fellow-Anglican Rev. William aside their Chinese grammar books and 1899 with Chinese paramilitary groups Cassels occupied unusual positions in the began praying for the Pentecostal gift of gathering at town boxing grounds China Inland Mission. They were both Mandarin, but after a brief reprimand (hence the “Boxers”) or temples to vent ordained Anglicans and Cassels would, from Hudson Taylor they wisely returned their anger. Crowds would gather to in 1895, be appointed Bishop of Western 29 to their language studies. watch them enact spiritual possession China.37 This meant that both men by characters from popular operas such were de facto members of the Anglican In 1888, Arthur relocated to , as the Monkey King (Sun Wukong) or Church Missionary Society as well as the 34 Sichuan (巴中, formerly Pacheo or the God of War (Guangong). They China Inland Mission, and Cassels was Pachow), “a pretty little walled city,” to recruited young men and taught them both Bishop of Western China and the become the leader of his own station. trance-like rituals in order to initiate China Inland Mission’s Superintendent In the same year, he married fellow- them for conflict. Some parts of China of Sichuan. It was an admirably missionary Alice Drake and they spent were also gripped by drought, and ecumenical step for the Church of ten years together in the city between rumours began to spread that Christians England at that time—indeed, rather 30 1888 and 1898. had poisoned wells and supernaturally too ecumenical for many Anglicans in held back rain clouds. The dominance of England.38 Both missions were active In 1899, they relocated again to some Chinese Catholic communities and in Sichuan (a province roughly twice Dazhou (达州, formerly known as their exemption from paying idol taxes the size of the entire ), Suiting, Suiting-fu, Suiding-fu and served as another source of resentment. amongst other missions, so the CMS was from the 1930s as Tahsien), “beautifully By 1900, the Boxers had murdered allotted part of the western section of situated on the north side of the Ku around two hundred foreign missionaries Sichuan (from northwards and [Zhou] River, a clear crystal stream,” and thousands of Chinese Christians west of Langzhong, the episcopal seat where they laboured until the Boxer until the Eight Nations Alliance defeated of the bishop), while the CIM section 31 Uprising. China had been humiliated the joint Boxer-Chinese Imperial Army of the diocese was often described as by foreign powers for decades. The in August 1900, after a tense fifty- the “eastern” section of the diocese.39 British twice went to war against the five day standoff in . It is still The CIM had stations as far west as Chinese to assert their right to trade possible to see the marks on the large (southwest of Chengdu, very opium, a highly addictive and socially bronze cauldrons (once used for water much not in the eastern section of the destructive narcotic, but the French, in case of fire) in the Forbidden City in province), but presumably there were no Dutch, Germans, Japanese, and others Beijing, where it is said Alliance soldiers Anglicans under the bishop’s jurisdiction had also conjured their own pretexts for sharpened their bayonets. in the CIM west of Langzhong.

18 Mission Round Table Table 1. Stations of the CMS and CIM in Sichuan (excluding outstations) CMS Stations (modern spelling, CIM Stations (modern spelling, simplified Chinese)41 simplified Chinese)40 Anhsien (Anxian, 安县) Chentu (Chengdu, 成都) Nanpu (Nanbu, 南部) Chengtu (Chengdu, 成都) Chungking (, 重庆) Pachau (Bazhong, 巴中) Chungkiang (Zhongjiang, 中江) (Fushun, 富顺) Paoning (Langzhong, 阆中) Chungpa (Zhongba, 钟坝) Kaihien (Kaixian, 开县) Shunking (, 南充) Hanchow (, 广汉) Kiangtsin (Jiangjin, 江津) Siaoshi (Xiaoshi, , 小市, 泸州) Lungan (Long’anzhen, 龙安镇) Kiating (, 乐山) Sintientsi (Xiandianzi, 新点子) Mienchow (, 绵阳) Kiongchau (Qionglai, 邛崃) Suifu (Cuiping, , 翠屏, 宜宾) Mienchu (, 绵竹) Kühien (Quxian, 渠县) Suiting (Dazhou, 达州) Mowchow (Maoxian, 茂县) Kwangyuen (, 广元) Tatsienlu (Kangding or Dartsedo Sintu (Xindu, 新都) Kwanhien (Guankouzhen, , [Tibetan], 康定) Tehyang (, 德阳) 灌口镇,都江堰) Wanhien (Wanzhou, 万州) Liangshan (Liangshan, 凉山) Yingshan (Yingshan, 营山) Luchow (Luzhou, 泸州)

The Dazhou Gospel Hall grand – so refreshing gazing at lovely view on all four sides – the street below mountains, trees and cottages.46 is hidden by trees and you look over on One of the peaks of Arthur’s time in to the hills – on the north west side we Dazhou was undoubtedly the completion By August the complex was complete: see the city walls some 200 or 300 yards of a large multi-purpose Gospel Hall. away. So it is a wonderful combination This led to the station becoming, in The Opening Day Aug 28 was just 6 of country residence and yet proximity his opinion, “the most complete up to months and 5 days from Feb 23 the to crowded city.47 date station in the if not the day we started our boundary walls mission.”42 The idea for a new home and and 1 day under 6 months since the The CIM’s periodical, China’s Millions, five-hundred seat church was borne, in carpenters started work. Entering from was strangely mute about the opening many ways, out of Arthur’s unsatisfactory the main street from East gate which of this new building, and there are no living conditions in the city.43 He wrote to runs by the river you turn up a passage labelled pictures of it in the Polhill family the deputy director of the mission, Dixon some 20 yards – when you enter an papers, but Arthur did send pictures to his E. Hoste, in August 1903, explaining ornamental gateway which is also brother of himself standing in front of a that the house where his family lived was conspicuous from the street itself – the large building. damp, too small, difficult to access, and first object that strikes you is the big in an area surrounded by opium dens church in front of you built in Chinese In the photo below, the partially obscured and brothels.44 The building work started style with rounded top. The roadway writing above the doorway seems to the following year—23 February 1904— passes on the left side next you ascend confirm that it is, indeed, Arthur’s Gospel and by April it was well under way.45 He a flight of steps and pass a block of Hall for he wrote to his brother, in June wrote to his brother about the news with buildings containing the men’s guest 1904, shortly before the building work was his customary informal greeting, “Dear halls on one side facing roadway on complete, “it really looks finished – and Old Cec”: the other side facing the back – the pretty with its ornamental corners and women’s guest halls at the top of the top. It has 福音堂 [Fú Yīn Táng] over I am now watching the carpenters roadway stands a round ornamental the doorway done in broken China.”48 begin to erect the house. They are gateway leading into garden and putting up 2 scaffoldings – before they dwelling house – this stands on the Arthur’s activity was also occasionally begin – then the beams are put up and highest ground, and so gets a grand reported on in one of the periodicals fitted together which will take place tomorrow. Already it…can be seen for miles around. Standing on a bit of hill – with nothing to hide it – save perhaps one or two trees near which give some grateful shade. The view is truly

The for ‘Gospel Hall’ in a letter between Arthur and his brother. An unlabelled photo in the Polhill Collection. Arthur can be seen on the right.

Beyond the Cambridge Seven | John M. Usher 19 of the Church Missionary Society, The missionaries), complemented by a Minyuexiang Bulletin of the Diocese of Western China. Boys’ School in a separate building.53 From this periodical there is another Arthur’s visit to Minyuexiang, in August picture of the east side of the Gospel Dazhou outstations 1911, illustrates the courage of the Hall, with the ornamental corners of missionaries and the converts and the 49 its rounded roof partially visible. The list in Table 1 does not include the very real risks they faced. Shortly after many outstations of each of the main arriving in the village, the missionaries A small, package-stamp sized version of stations. By 1911, Dazhou alone had took a brief excursion to nearby Liu- this photo was also added to a circular at least seven.54 Many of these were tsi-pin (possibly Liuchixiang), where a that Arthur wrote on 1 July 1905, so it is under the leadership of the Chinese Chinese convert brought his idols out to 50 likely that he took this photo himself. themselves. Revival meetings held by be burned whilst they all sang hymns.60 Another from China’s Millions (1915) CIM missionary Albert Lutley (1864– This provoked an angry response from is taken from the west wing of the 1934) in 1910 had given new fervency a large crowd of his family members building and gives some idea of its not to many of these outstations. According and others who placed red paper on the inconsiderable length. to Arthur, “Mr [Albert] Lutley’s Revival convert’s house, proclaiming it as their Meetings began a new era for our ancestral hall. The missionaries ripped The wider mission in Dazhou work in many ways. There is a deeper the paper down and retired to the house spiritual tone and a more fervent spirit, next door to pray. The convert’s house The Gospel Hall was not the only success as well as the leaving behind of many was then broken into and robbed, but story in Dazhou. Arthur had the very insincere followers.”55 Lutley joined the as the missionaries were praying the able assistance of Dr. William Wilson CIM in 1887, having responded to “the crowd dispersed. When they returned to FRSA, “a clever doctor, surgeon… hundred” recruitment campaign.56 He Minyuexiang the next day, they learned dentist [and] enthusiast in experimental rose to Superintendent of Shanxi and that the opposition leaders from Liu-tsi- science, especially electrical, including the became a firm admirer of the Chinese pin were members of a secret society practical side of making models to work, evangelist Xi Shengmo (“overcomer of and had planned to bring two hundred and showing electrical experiments.”51 demons”), a.k.a. Pastor Hsi.57 Lutley men to Minyuexiang to murder the Wilson opened a hospital in Dazhou in seems to have travelled throughout China Christians. According to Arthur, “We 1900, but gradually gave his time over to exercising a kind of proto-Charismatic prayed about it and waited. Mr Kang, science lectures as the medical work was ministry of renewal. For example, China’s the Evangelist, came up from Tung- handed over to Dr. Julius Hewitt.52 Arthur, Millions (1910) records, “Mr A. Lutley, hsiang [Xuanhan, 宣汉] and exhorted an accomplished amateur photographer, whom God has so abundantly used in his the street elders that they must take steps gives us an intimate snapshot of Wilson own province, Shansi [Shanxi], and also to protect us. However, it is better to trust at work in his laboratory in which the in Shensi [Shaanxi], is to go to Bishop in the Lord than to put any confidence contrast between ancient and modern, Cassels’ district…to conduct a series of in man, ‘Whoso putteth his trust in the east and west, is vividly portrayed. meetings there. Will you not pray that Lord shall be safe!’ In two days’ time Unlike so many photos of the period, the Spirit of the Lord will be poured out things were all quieted down and there the subject has assumed a much more upon the Chinese in this district. May was no further trouble.”61 Before his natural posture, not facing the camera, there be such a mighty manifestation visit to Minyuexiang there had “only” but eyes down, engrossed in his work and of His power that many who believe on been four Christians baptised and eight almost unaware of the photographer. Him may be quickened and many who persons admitted as catechumens (those know Him not, born again.”58 Min-yueh- studying and preparing for baptism), but Wilson left the CIM in 1910 to join chang (Mingyuexiang, 明月乡)—“clear by the end of his visit he had baptised the YMCA in Chengdu, and his moon village,”—was one of the Dazhou a further six and admitted a further science hall was later taken over outstations touched by the new spirit nine as catechumens.62 In addition, by a Girls’ School (opened by the of renewal.59 the Minyuexiang Christians, under the

Photo from the West Wing of the Dazhou Gospel Hall. China’s Photo of the East Wing of the Dazhou Gospel Hall. Arthur Polhill, Millions, British edition (June 1915): 89 . Circular, 1 July 1905 (Polhill Collection).

20 Mission Round Table side of the city. The physical building that Arthur erected is no longer there; the current church is located on the first floor of a modern building above a clinic. But it is satisfying to know that something remains of Arthur’s labours and those of his Chinese co-labourers. Buildings may be demolished, but the walls of the “City of God” are imperishable. The Earthly City fluctuates between cultures and political rivalries, but the City of God transcends these transitions and opens her gates to those who seek to love God over self—“there the public treasury needs no great Dr. William Wilson at work in his Science Hall. Arthur Polhill, Circular, 1 July 1905 (Polhill efforts for its enrichment at the cost of Collection). private property; for there the common stock is the treasury of truth.”73 leadership of Mr. and Mrs. “Liao-Sï- again until October of the same year.69 Ku,” had raised almost half of the $80 The work and ministry of the Chinese required to rent a mission hall.63 Less Christians in Dazhou seems to have Conclusion than two months after Arthur’s visit, been particularly important at this time. the Xinhai (辛亥) Revolution64 broke For example, the station had a strong Missionaries of the CIM were expected out in , followed by province-by- women’s work under the lady evangelists: to wear Chinese dress in order to province declarations of independence “Mrs Lui,” “Miss Lü,” and “Miss Chen,” help them better identify with the from the resented ethnic Manchu who formed a “Women’s Evangelistic Chinese until 1907, when it became 74 , eventually resulting in Band” in 1938.70 By 1950, when discretionary. After the revolution of the abdication of the monarchy.65 Dazhou was occupied by the victorious 1911, however, it could be dangerous to Communist Army, the work had look too traditional. According to a ditty Dazhou after the revolution recovered enough for “revival meetings” from the time, “One cannot mix with to be held by Miss Ellen Lister, and in people if he does not cut his queue. But if he cuts it he must fear what [the War The Dazhou Gospel Hall itself seems December of that year the church was Lord] old Chang Hsün will do.”75 Shortly to have survived the revolution of “decorated beautifully” for a Christmas 71 before his retirement, in 1928, Arthur 1911, the War Lord Era, and the Civil Eve Carol Service. Miss Marion Parson is pictured in his 马褂 (mǎ guà) jacket, War, at least until Arthur’s retirement reported that the lady evangelist, Miss remaining faithful to the CIM’s original in 1928, but fighting caused the city Chen, gave the Christmas Sunday principle of wearing Chinese clothing, to be evacuated in 1933.66 It was safe address, but the Western missionaries with four Chinese Christians similarly for missionaries to return in January were living in China on borrowed time. attired.76 It is typical of the single-minded of the following year, but they found In January 1951, it was reported that determination that characterised his the Gospel Hall and other missionary Miss Lü (by this time sixty-seven years forty-year tenure in China. It is perhaps properties had been ransacked: old) and a younger co-worker, Miss Wang Fei-Yuin, who had a “settled work one of the Chinese men, with whom he is pictured, that we owe some thanks Suiting [Dazhou] seems to be worse, in Tahsien,” were being asked to lead for the maintenance of the Dazhou only a few seats remain in the church, “revival meetings” in a neighbouring Gospel Hall. After retirement, in 1928, the rest having been broken up for station, but by July 1952 Miss Parson Arthur became the vicar of St. Mary’s firewood. The foreign house is an and Miss E. Barkworth were forced out Furneux, Pelham and enjoyed a few empty shell. Not a scrap of furniture of Dazhou altogether and relocated 72 short years of English parish life, where remains below, and upstairs only a to Singapore and then Malaysia. he could comfortably walk the entire few empty boxes…floorboards have It was the end of an era for Western parish boundary in a day and the threat been torn up and holes dug in the mission work in China, but by no means of murder by secret societies was far walls and floor in search for silver. All the end of Chinese Christianity. less likely.77 It is not really possible to the windows have been deliberately sufficiently summarise the lasting impact smashed. Doors have been taken away. Dazhou today of an active Christian life like Arthur’s, The garden is littered with torn up but his missionary career overlapped books and broken glass and pots. Not Dazhou is now a huge city of almost with his friend and bishop, William a single bed remains in the place.67 6.5 million people. Could there be any Cassels, who wrote of the results of remains of the Gospel Hall? Did it forty years of labour in the diocese In addition, it was estimated that about survive the Cultural Revolution? Arthur shortly before he died in 1925: “When I fourteen church members and enquirers described its location as on the north came here nearly forty years ago, there had lost their lives by being caught up in side of the river, near the east gate of was no Mission House or Church…no the conflict.68 The missionaries did not the city wall, and a map search does Christians nor even a catechumen of give up easily, however, and sent Chinese locate a Dazhou City Gospel Hall in any kind. Now over 10,000 converts have helpers to reoccupy their properties, but the Tong Chuan district which is on the been baptised…now twelve tried men by August 1934 they had to be evacuated north side of the river, and on the east have been admitted to Holy Orders.…

Beyond the Cambridge Seven | John M. Usher 21 There are also in the diocese ninety- 12 For example, John M. Usher, “‘For China and 29 Usher, “For China and and for World- Tibet and for World-Wide Revival’ Cecil Henry Wide Revival”, 62. eight licensed preachers, not including 30 78 Polhill (1860–1938) and His Significance for Arthur Polhill, Two Etonians in China, 52. colporteurs, Bible-women and others.” Early Pentecostalism” (PhD Thesis, University of 31 Arthur Polhill, Two Etonians in China, 70, PC. Arthur died at his home in Letchworth Birmingham, 2015). 32 See for example, A. J. Broomhall, Over the Treaty in 1935 and joined the Church 13 See the Football Association website under www. Wall, Hudson Taylor and China’s Open Century, Triumphant.79 MRT thefa.com/competitions/thefacup/more/finals Book 2 (Sevenoaks: Hodder and Stoughton and (accessed 1 October 2018). OMF), 375–90. 14 Arthur Polhill, Two Etonians in China, 4. 33 Broomhall, The Evangelisation of the World, 49. 15 Arthur Polhill, Two Etonians in China, 4. 34 Austin, China’s Millions, 397. 1 Tom Phillips, “China on course to become 16 Arthur Polhill, Two Etonians in China, 6. 35 Arthur Polhill, Two Etonians in China, 73, PC. ‘world’s most Christian nation’ within 15 17 Arthur Polhill, Two Etonians in China, 7. 36 They arrived in England on 17 March 1901. years,” The Telegraph (19 April 2014), https:// 18 Pollock, The Cambridge Seven, 37 and Broomhall, China’s Millions, British ed. (April 1901): 62, http:// www.telegraph.co.uk/news/worldnews/asia/ Assault on the Nine, 334. findit.library.yale.edu/catalog/digcoll:218118. china/10776023/China-on-course-to-become- 19 Gordon Hewitt, The Problem of Success: A History They began their return journey to China, by worlds-most-Christian-nation-within-15-years. of the Church Missionary Society 1910–1942, Vol. 2 the Trans-Siberian Railway, on 1 October 1902. html (accessed 13 February 2019). (London: SCM, 1977), 264. Bishop George Evans China’s Millions, British ed. (October 1902): 2 Fenggang Yang, Joy K. C. Tong, and Allan Moule was serving at the time of the Taiping 144, http://findit.library.yale.edu/catalog/ H. Anderson, eds. Global Chinese Pentecostal Rebellion; Archdeacon Arthur Evans Moule and digcoll:218313. They arrived in Shanghai on 31 and Charismatic Christianity, Global Pentecostal his wife served in China from 1861–96 and from October 1902. China’s Millions, British ed. (January and Charismatic Studies, Vol. 22 (Boston: 1902–10. 1903): 8, http://findit.library.yale.edu/catalog/ Brill, 2018), 8; Karrie J. Koesel, “China’s 20 See “A Five Days Mission Relative to Work in digcoll:218496, (accessed 13 February 2019). Patriotic Pentecostals,” in Global Chinese Foreign Lands [12–17 November 1884]” flyer 37 , W. W. Cassels, First Bishop Pentecostal and Charismatic Christianity, 245, fn 10. in the China Inland Mission collection, School in Western China (London: China Inland Mission, “Postdenominational” in theory, but in reality of Oriental and African Studies library, Russell 1926), 180. A Queen’s Warrant was granted to many Chinese churches have opted to identify Square, London, UK [SOAS]. Arthur is listed at the Archbishop of Canterbury to create a diocese with a particular theology and/or ecclesiology this meeting as a representative of the CMS. of “those parts of the province of Szechwan and (such as Reformed and Presbyterian, Reformed 21 Broomhall, Assault on the Nine, 336–42. Kweichow [Sichuan and Guizhou] in the Empire and Congregational, or Pentecostal and 22 See “A Five Days Mission.” of China as lie to the north of the 28th parallel of Congregational, etc.), often in continuity with the 23 Cecil Polhill, Two Etonians in China, 10. latitude.” A huge area, about three times the size mission that started the church, but sometimes on 24 Pollock, The Cambridge Seven, 99–100. The of England. In May 1919, Cassels wrote that in the basis of subsequent conviction. Strand Palace Hotel now occupies the former an eight-year period he had spent more than 700 3 The Cambridge Seven were: Montague Proctor- site of Exeter Hall. For more information, see days travelling and still not visited all the stations Beauchamp (1860–1939), Rev. William W. Cassels Leonard Cowie, “Exeter Hall,” History Today 18, in his diocese. Broomhall, Cassels, 305–6. (1858–1925), Arthur T. Polhill-Turner (1862– no. 6 (1 June 1968): 390–7. 38 The chief complaint being that Cassels 1935), Cecil H. Polhill-Turner (1860–1938), 25 Technically, the Polhill brothers were not could not be at one and the same time an Stanley P. Smith (1861–1931), Charles T. Studd members of the CIM when they left London. The Anglican bishop and a superintendent of an (1860–1931) (all of whom studied at Cambridge) CIM London Council Minutes record, “it was interdenominational mission. Broomhall, Cassels, and Dixon E. Hoste (1861–1946) (who did not proposed that they [the Polhill brothers] should 196–206. study at Cambridge). proceed to China without formal identification 39 Hewitt, The Problems of Success, 284. See also 4 J. A. Venn, Alumni Cantabrigiensis: A Biographical with the mission which they could form after a China’s Millions, British ed. (July-August 1903): List of all Known Students, Graduates and Holders of time if on both sides it seemed desirable.” CIM 102, http://findit.library.yale.edu/catalog/ Office at the University of Cambridge, from the Earliest Minutes of London Council, 13 January 1885, digcoll:218496 (accessed 19 March 2019). Times to 1900 (Cambridge: CUP, 1953), s.v. SOAS. But by May 1886, both brothers had The other missions included, for example: “Polhill-Turner (post Polhill), Arthur Twistleton.” written out by hand the Principles and Practices the American Baptists, American Episcopal Both Broomhall and Pollock estimated Arthur to of the CIM (part of the first section of the CIM Methodists, Canadian Methodists, and the Society be the first to seriously consider the mission field. missionary exam), signifying their commitment of Friends. A. J. Broomhall, Assault on the Nine, Hudson Taylor to and acceptance to the CIM. A signed copy of 40 Hewitt, The Problems of Success, 283–4. See also and China’s Open Century, Book 6 (Sevenoaks: the P&Ps, dated 25 May 1886 at “Hanchong” Map of the Diocese of Western China (Western Hodder and Stoughton and Overseas Missionary (Hanzhong), and countersigned by J. W. Stevenson Section) in The Bulletin of the Diocese of Western China Fellowship, 1988), 334; John Pollock, The Cambridge (deputy director) is available at SOAS. For more (April 1913): 17 and R. G. Tiedemann, Reference Seven: The True Story of Ordinary Men Used in no on the study course for CIM probationers, Guide to Christian Missionary Societies in China: From the Ordinary Way (Fearn: Christian Focus, 2006), 37. see Alvyn Austin, China’s Millions: The China Sixteenth to the Twentieth Century (London: Routledge, 5 Pollock, The Cambridge Seven, first published as The Inland Mission and Late Qing Society (Cambridge: 2015), 143. The CMS archival material is held Cambridge Seven: A Call to Christian Service (London: Eerdmans, 2007), 250–4. at the Cadbury Research Library, University of IVP, 1955). 26 , ed., The Evangelisation Birmingham, UK, and much of this has been 6 Venn, s.v. “Polhill-Turner, Arthur Twisleton.” of the World: A Missionary Band, A Record digitised by Adam Matthew Digital (https://www. 7 Arthur Polhill, “Proposal for an Eton Mission Consecration of Appeal, 3rd ed. (London: Morgan amdigital.co.uk/), for which a subscription may be to the East” (c. 1904), ed. John Usher, Polhill & Scott, 1889), 22, https://archive.org/details/ required. There is additional archival material at Collection Online, https://pconline.org.uk/ evangelisationw00broogoog (accessed 13 February the CMS office in Oxford, UK. browse/13-papers/281-proposal-for-eton-mission- 2019). 41 From China’s Millions, British ed. (July- to-the-east-arthur-polhill (accessed 15 March 27 Montague Beauchamp actually joined them August 1903): 102. See also ‘Map of China’ 2019) [PCO or PC for Polhill Collection]. as far as (formerly Hankow or Hankou), (1900) at the Library of Congress, https:// 8 He seems to have been about the same height as but he returned to Shanghai and then joined www.loc.gov/resource/g7821e.ct005537/ the eldest brother, Frederick Fiennes. the remaining members of the group in Shanxi. ?r=0.229,0.306,0.121,0.094,0 (accessed 18 March 9 Two Etonians in China: Reminiscences of Two of the Thus, the two groups were initially stationed in 2019). “Cambridge Seven” Missionary Band (Cecil and Arthur neighbouring provinces: Shaanxi and Shanxi. 42 Arthur Polhill to Cecil Polhill, 3 August 1904, Polhill) c. 1925–6; Cecil’s chapters and some of Broomhall, The Evangelisation of the World, 24; PC. the manuscripts have been digitised at the PCO, Broomhall, Assault on the Nine, 374–5. 43 Arthur cites the seating capacity to his brother as https://pconline.org.uk/about-the-collection 28 Liao, “a native Christian and a great favourite,” seven hundred in Arthur Polhill to Cecil Polhill, 18 (accessed 18 March 2019), while Arthur’s chapters was employed by Dr. William Wilson and his wife July 1904, PC, but this was before its completion. and manuscripts are in the PC. Caroline Wilson, CIM missionaries in Shaanxi, In the 1920s, he would cite the seating capacity 10 Administration of Frederick Edward Fiennes who were escorting the new missionaries to of the church (more accurately) as five hundred. (died 24 December 1899), filed on 17 November their first station. Cecil Polhill, Two Etonians in Arthur Polhill, Two Etonians in China, 93. 1900. London Probate Office, Royal Courts of China, 33–34. The inhabitants of Langzhong, on 44 Hoste subsequently forwarded the letter to his Justice, the Strand, London. observing the Polhill brothers retire outside the brother Cecil. Arthur Polhill, Copy of Letter to D. 11 Pollock writes of them together in the chapter city wall each morning for prayer, believed them Hoste, 17 August 1903, PCO, https://pconline. titled “The Brothers.” Pollock, The Cambridge Seven, to be prospecting for precious stones. Arthur org.uk/browse/14-cim/371-arthur-polhill-copy- 27. Polhill, Two Etonians in China, 39–40. of-letter-to-d-hoste (accessed 15 March 2019).

22 Mission Round Table 45 Stated in a letter of the same date to his brother 61 The Bulletin of the Diocese of Western China 68 Dazhou was by this time also known as Tahsien. Cecil. Arthur Polhill to Cecil Polhill, 23 February (October 1911): 17. “Editorial Notes,” China’s Millions, British ed. (May 1904, PC. 62 The Bulletin of the Diocese of Western China 1934), 96, http://findit.library.yale.edu/catalog/ 46 Arthur Polhill to Cecil Polhill, 4 April 1904, PC. (October 1911): 16. digcoll:222939 (accessed 13 February 2019). 47 Arthur Polhill to Cecil Polhill, 30 August 1904, 63 The Bulletin of the Diocese of Western China 69 China’s Millions, British ed. (November 1934), PC. (October 1911): 11, 17. 217, http://findit.library.yale.edu/catalog/ 48 Arthur Polhill to Cecil Polhill, 10 June 1904, PC. 64 The Chinese zodiac, unlike the Greco-Roman digcoll:222939 (accessed 13 February 2019). 49 See The Bulletin of the Diocese of Western China zodiac, is based on twelve animals that recur in 70 The Bulletin of the Diocese of Western China (January (April 1910): inside cover. twelve-year cycles (these represent the “earthly 1936): 11 and (July 1938): 2. 50 Arthur Polhill, Circular, 1 July 1905, PC. branch” of the Chinese calendar); 1911 was the 71 Four Streams: Diocesan Association for Western China 51 Arthur Polhill, Two Etonians in China, 96. year of the boar (hài-亥) [commonly known as Bulletin (May 1950): 23, 26–28. 52 Arthur Polhill, Two Etonians in China, 93. the year of the pig], as were the years: 1923, 72 Four Streams: Diocesan Association for Western China 53 The Bulletin of the Diocese of Western China 1935, 1947, 1959, 1971, 1983, 1995, 2007, Bulletin (January 1951): 16; (July 1952): 10. (October 1911), 12. This had been started by and the present (2019). Alongside the zodiac 73 Augustine (Henry Bettenson’s transl.) Concerning Caroline Wilson and Miss F. J. Fowle in 1903. are ten “heavenly” or “celestial stems” (based the City of God Against the Pagans (London: Penguin, Arthur Polhill, Two Etonians in China, 88. on the traditional belief in the existence of ten 1984), Book V:16. 54 Tung-hsiang (Xuanhan) and Sin Lin (walled suns). In 1911, it was the xin (辛) stem (lit. to 74 See William Cooper, The Book of Arrangements cities); Lanpa-chang, Hwang-kin-keo, Tsin-chi- offend superiors), thus xinhai (辛亥) revolution. [Principles of the CIM] (Gang’King: Shanghai chang, Ren-shih-pu, and Min-yueh-chang. The Corresponding to the heavenly stems are five Mercury, 1890), under “Instructions,” “The Bulletin of the Diocese of Western China (October elements (one element for every two celestial Missionary (except in certain localities) will wear 1911), 13–14. stems), so that 1911 is sometimes known as the the Chinese dress,” 24. OMF Archive, Borough 55 The Bulletin of the Diocese of Western China year of the metal pig (jinhai - 金亥). Green, UK. See also, D. E. Hoste, “My Dear (October 1911), 14. 65 James E. Sheridan, China in Disintegration: The Brothers and Sisters in Christ” (23 April 1907), 56 Austin, China’s Millions, 230. Republican Era in Chinese History 1912–1949 (New OMF International Archives AR5.1.1, Box 1, 57 See Lutley’s comments on the late Pastor Hsi York: The Free Press, 1975), 29. Folder 2. in his report discussed at the World Missionary 66 “Editorial Notes,” China’s Millions, British ed. 75 Sheridan, China in Disintegration, 66. Conference in Edinburgh (1910). Brian Stanley, (September 1931): 174, http://findit.library.yale. 76 See 剑桥七杰 (Cambridge Seven) at Baidu: The World Missionary Conference, Edinburgh 1910 edu/catalog/digcoll:222171; “The Red Terror https://baike.baidu.com/item/%E5%89% (Grand Rapids: Eerdmans, 2009), 142. in East Szechuan,” China’s Millions, British ed. 91%E6%A1%A5%E4%B8%83%E6%9D 58 “Tidings from the Provinces,” China’s Millions, (December 1933): 224, http://findit.library.yale. %B0/1504923 (accessed 18 March 2019). North American ed. (February 1910): 22, https:// edu/catalog/digcoll:222682 (accessed 13 February 77 Venn, s.v. “Polhill-Turner (post Polhill), Arthur archive.org/details/millions1910chin/page/22 2019). See also The Bulletin of the Diocese of Western Twistleton.” (accessed 20 March 2019). China (April 1934): 14–15. 78 Hewitt, The Problems of Success, 286. 59 The Bulletin of the Diocese of Western China 67 “Editorial Notes,” China’s Millions, British ed. 79 Venn, s,v. “Polhill-Turner (post Polhill), Arthur (October 1911): 14. (March 1934): 56, http://findit.library.yale.edu/ Twistleton.” 60 The Bulletin of the Diocese of Western China catalog/digcoll:222939 (accessed 13 February (October 1911): 16. 2019).

Entries of the Cambridge Seven in the CIM Register of Missionaries held in the archives at the OMF International Center in Singapore.

Beyond the Cambridge Seven | John M. Usher 23