23. Schreuder to John W. Colenso, Oct. 10, 1859 (NMS archives). The En­ Bishop Schreuder and the Norwegian Missionary Society). Stavanger: glish is Schreuder's own. L. C. Kielland, 1876. 24. For our purpose here it is sufficient to mention the names of Kraemer, Bereining om Missionsprtest Schreuders Ordination til Biskop over den Norske Kirkes Andersen, Newbigin, and Vicedom, and the reports of the conferences Missionsmark (Report on Mission Priest Schreuder's Consecration as at Tambaram, Whitby, Willingen, Ghana, and New Delhi. Bishop of the Mission Field of the Church of Norway). Stavanger: NMS,1868. Bibliography Myklebust, O. G. H P. S. Schreuder: Kirke og misjon (H. P. S Schreuder: Church and Mission). Oslo: Gyldendal Norsk Forlag, 1980. The study, Works by H. P. S. Schreuder a reevaluation of Schreuder's work and thought, draws extensively Nogle Ord til Norges Kirke (A Few Words to the Church of Norway). Christi­ from unpublished letters, reports, etc., in the NMS and CNMS ar­ ania: Guldberg & Dzwonkowski, 1842. chives. Lasebog i Zulu-Sproget (A Zulu-Language Reader). Cape Town, 1848. ---. "Det norske misjonsselskaps historie i Ser-Afrika" (History of. the Grammatik for Zulu-Sproget (A Zulu-Language Grammar). Christiania: W. C. Norwegian Missionary Society in South Africa), in Deinorske misjonssels­ Fabritius, 1850. leaps hisiorie i hundre ar (Centenary History of the NMS). Stavanger: Psalmebog i Zulu-Sproget (A Zulu-Language Psalter). Umpumulo, Natal, 1860. NMS/Dreyer, 1949. Vol. 3, pp. 5-187. Udtog a] Alter-Bogen (Selections from the Service Book). Translated into Nome, J., Demringstid: Fra misjonsinieresse til misjonsselskap (Demring's Time' Zulu. Umpumulo, Natal, 1871. From Missionary Interest to Missionary Society). Stavanger: NMS, Alter-Bogen: Collecter, Epistler ogEuangelier (The Service Book: Collects, Epistles 1942. and Gospels». Translated into Zulu. Umpumulo, Natal, 1872. ---. "Det norske misjonsselskaps historie i norsk kirkeliv" (History of Dr. M. Luihers Lille Kaiekisme. (Dr. M. Luther's Little Catechism). Translated the Norwegian Missionary Society in Norwegian Church Life), in Det into Zulu. Umpumulo, Natal, 1874. norske misjonsselskaps historie i hundredr (Centenary History of the NMS). Stavanger: Dreyer, 1943. Vols. 1 and 2. Works about H. P. S. Schreuder Statement of the Right of the Norwegian Church Mission established by Schreuder to the Aktstylekertil Belysning af Forholdei mellem BiskopSchreuder og de! NorskeMissions­ Eniumeni Station in the Zulu Reserve. Christiania: A. W. Bragger, 1886. selskab, (Documents Throwing Light on the Relationship between The Legacy of J. Hudson Taylor I. Herbert Kane ne of the greatest names in mission among evangelical In 1853 Taylor sailed for China under the auspices of the Chi­ O circles is that of Hudson Taylor. He was a spiritual giant nese Evangelization Society (CES), whose leading missionary, Karl who built an enduring enterprise by faith and prayer." He believed Gutzlaff, had created something of a sensation in Europe by his in influencing people through God by prayer alone, and demon­ widespread travels along the coast of China. His influence on strated to the Christian world that it is no vain thing to trust in the Hudson Taylor was profound. "Gutzlaff's courage, originality, ad­ living God. The secret of Hudson Taylor's life and ministry may be venturousness, adaptability to Chinese customs, his principles and summed up in four simple propositions: "There is a living God. He methods left a deep impression on the young man who was to has spoken in His Word. He means what he says. And He is will­ follow him. When Hudson Taylor reached China, his actions and ing and able to perform what He has promised.r" attitudes suggest that he was emulating Gutzlaff, albeit subcon­ Hudson Taylor was born into a devout Methodist family in sciously."4 Barnsley, Yorkshire, England, on May 21, 1832. Even before his Hudson Taylor's early years in Shanghai and Ningpo were birth, his parents dedicated him to the Lord. While still a youth he marked by difficulty and distress, much of it occasioned by his decided he wanted to be a missionary to China. At seventeen years own mission, described by Stephen Neill as "curiously incompe­ of age he experienced a quiet but rather unusual conversion, not tent.?" When the CES failed to meet his meager support of $400 a unlike that of John Wesley, which resulted in a full assurance of year, he was obliged, from time to time, to depend on the hospital­ salvation that never left him.? ity of others-a very humiliating experience for such a sensitive, To prepare himself for missionary service, Taylor studied conscientious person. In addition, from the beginning his manner medicine and surgery in Hull and later in London. Upon moving to and lifestyle led others to think of him as brash, venturesome, and London, he chose to "live by faith" in modest quarters in a run­ something of a maverick. His decision to shave his head, grow a down part of town, subsisting on brown bread and apples, reason­ pigtail, and wear Chinese dress scandalized the foreign communi­ ing that if he could not "eat bitterness" in London he would not ty.6Even some of hi'S fellow missionaries considered him a crack­ survive in China. In his spare time he devoured everything he pot. In 1857, after much soul-searching, he resigned from the CES could find on China, studied the Chinese language, brushed up on so that, in his words, he could "live by Faith."? his Latin, and tackled Hebrew and Greek. After several years of arduous toil in Ningpo, Taylor suffered a breakdown in health. He returned to England in 1860, shortly af­ ter the Treaties of Tientsin opened inland China to Western mer­ f Herbert Kane is Professor Emeritus of Missions, Trinity Evangelical Divinity School, chants and missionaries. During his six-year stay in England, he Deerfield, Illinois. He was a missionary to China under the China Inland Mission, became increasingly burdened for the eleven provinces of inland 1935-50. China that were without a single missionary. He offered his ser­ 74 International Bulletin of Missionary Research vices to several mission boards, but none of them had the nec­ for a thousand workers for China in the next five years. In Europe essary resources to support such an uncertain venture. and North America he moved freely in ecumenical circles, attend­ Consequently, he had to launch out on his own. ing the great missionary conferences in London and New York, On a Sunday in June 1865, unable to bear the sight of hun­ where his powerful ministry was always appreciated. In the Unit­ dreds of smug Christians in Brighton enjoying the consolation of a ed States he shared the platform with such ecumenical leaders as Sunday morning service while 400 million people were perishing Dwight L. Moody, A. T. Pierson, John R. Mott, Robert Wilder and in China, he left the service and made his way to a deserted beach. Robert Speer among others. There, in an agony of soul, he surrendered to the will of God, and the China Inland Mission (CIM) was born. On the flyleaf of his Bible he wrote: "Prayed for twenty-four willing, skillful laborers at Brighton, June 25, 1865."8 "Everyone predicted When Hudson Taylor arrived in China in 1866 with a group disaster; but it did not of inexperienced missionaries, with no denomination behind them and no visible means of support, his closest friends questioned his happen." sanity. When these raw recruits, including single women, were sent upcountry far beyond the protection of the foreign gunboats, where they faced the hostility of the superstitious peasantry egged One of Hudson Taylor's outstanding characteristics was his on by the scholar/gentry class, the incredulity knew no bounds. humility. He had no desire to build an empire or to make a name Everyone predicted disaster; but it did not happen. With no weap­ for himself. Indeed, he was constantly bemoaning his own lack of on but truth and no banner but love, those young workers, two by faith, hardness of heart, and general unfitness for the enormous two, penetrated the interior of China against incredible hardship task thrust upon him. It grieved him deeply whe~ people spoke of and opposition. him as a "great leader." His one ambition was to be well pleasing By 1882 all but three of the eleven closed provinces had resi­ to God. On one occasion in a large Presbyterian church in Mel­ dent missionaries. From time to time special calls went out for bourne he was introduced as "our illustrious guest." Taylor quietly more workers: 70 in 1881; 100 in 1888; and 200 in the depth of the began his address by saying: "Dear friends, I am the little servant depression in 1931-32. In each instance the goal was reached. of an illustrious Master."13 Sherwood Eddy, who heard him speak Eventually the CIM grew to be the largest mission in China, with at the Detroit Convention of the Student Volunteer Movement in almost 1,400 Western workers and a church membership of over 1894, said: "He was one of the purest, humblest, most sensitive 100,000.9 All of this was the result, under God, of one man's vision souls I ever knew, fervent in prayer, mighty in faith, his whole life and passion. Kenneth Scott Latourette wrote: "Hudson Taylor dedicated to the single object of doing the will of God. I felt myself was, if measured by the movement which he called into being, one in the presence of a man who had received a Kingdom which could of the greatest missionaries of all time, and was certainly, judged not be shaken, without or within."14 by the results of his efforts, one of the four or five most influential Hudson Taylor was also marked by a broad and generous foreigners who came to China in the nineteenth century for any spirit.