"==! Handbooks 



ore 







No. I 

CHINA 



Presiding Bishop and Council 

Department of Missions 

281 Fourth Avenue - New York 

1922 



Handbooks 



on 



The Missions of the 
Episcopal Church 

No. I 

CHINA 



Presiding Bishop and Council 

Department of Missions 

281 Fourth Avenue - New York 

1922 



HAMMOND PRESS 

W. B. CONKEY COMPANY 

CHICAGO 



CHINA 

CHINA might well be called 'The Land of Two 
Rivers," for her whole history has been as 
sociated with and, in no small degree, moulded by 
the Hwang-ho or Yellow River and the Chang 
Kiang or Long River, generally known to us by 
the name applied, in China, to only the last three 
or four hundred miles of its course, i. e., the Yang 
tze Kiang. 

Though arising not far apart in eastern Tibet, 
the two rivers are unlike, both in course and char 
acter. The Hwang-ho, after flowing for five hun 
dred miles or more in an easterly direction, takes 
an immense sweep to the north into Mongolia, then 
turns south for five hundred miles, makes a sharp 
bend eastwards and finally reaches the coast on the 
north side of the famous Shantung Peninsula, 2400 
miles from its source. In times past, this erratic 
monster of a river has chosen at times to debouch 
to the south of the peninsula, and it may do so 
again some day; for the river performs the first 
two-thirds of its journey with a swift and hungry 
current which slows down when the plains are 
reached, thus causing the water to deposit the vast 
load of yellow mud which it carries. Consequently 
the bed of the river is continually rising, and, as 
continually, the embankments which restrain it 
(sometimes!) have to be raised. If the dyke bursts, 

3 



many things happen. Such a disaster, appalling in 
magnitude, occurred in 1887. The river, flowing 
at a height of many feet above the surrounding 
country, broke through at a point just west of the 
base of the Shantung Peninsula, determined, ap 
parently, to seek again its southern outlet to the 
sea. For two years the Government fought it, 
finally with success; but meantime the muddy 
waters had inundated 50,000 square miles of the 
plain an area as large as the whole State of New 
York and far more densely populated had de 
stroyed innumerable villages, had covered the land 
with two to three feet of mud, and had caused a 
loss of life of over a million. No wonder the 
Hwang-ho is called "China's Sorrow," and no 
wonder that Americans who have had similar, 
though comparatively trifling, experiences them 
selves, somehow think that they might teach the 
Chinese how to avoid such disasters in the future. 
At present, this dreadful river is not only a menace 
in flood, but it has the further demerit owing to 
its shallowness in winter, its rapidity in summer 
and its shifty course at all times of being prac 
tically unnavigable by ocean-going ships. 

The Yangtze Kiang, on the other hand, might 
well be called "China's Joy," for during the final 
thousand miles of its three-thousand mile course, 
that is, from Ichang to the sea, it is a broad, navi 
gable river with an average fall of less than two 
inches to the mile more like a huge canal than a 
river and permitting ocean steamers to proceed 
up as far as Hankow, the great commercial centre 
of China. Although it has more than ten times 
the volume of the Hwang-ho, the Yangtze is cer- 

4 




DR. MORRISON AND HIS ASSISTANTS TRANSLATING 
THE BIBLE 




LITTLE ORPHAN ROCK, YANGTZE KIANG RIVER 




CROWDED WITH BOATS 



tainly ten times as docile and serviceable. Indeed, 
what with its tributaries, its lakes, and its canals, 
it forms unquestionably the greatest internal high 
way of communication in the world. 

During the centuries immediately preceding and 
following the beginning of our era, intercourse be 
tween China and western Asia and Europe was 
chiefly overland from India through eastern Tur 
kestan and Tibet. By this route Buddhism came 
to China in the second century B. C. In the seventh 
century A. D. the religion of Zoroaster was brought 
overland to China. But already the sea-route from 
India was known, and the early seventh century 
saw Mohammedanism established in Canton and 
spreading thence northward. At almost the same 
time, Nestorian missionaries, pushing eastward 
from Persia with characteristic zeal, brought to 
China the first seeds of Christianity and were made 
welcome by an imperial decree, dated in A. D. 638. 
These sporadic attempts made little permanent im 
pression upon the vast mass of China, and it was 
not until the thirteenth century when the Mongol 
hordes which had over-run the whole of northern 
Asia and threatened to extend their conquests to 
Europe, had been driven back, that Cathay as 
China was then called first experienced definite 
and continuous contact with Europe. Toward the 
close of that century, the two intrepid Venetian 
explorers Nicolo and Maffio Polo, journeying east 
ward overland, penetrated China as far as Peking 
and received a cordial reception at the hands of the 
emperor Kublai Khan. On a second journey, this 
time accompanied by Nicolo's famous son Marco, 
they again visited the Mogul emperor who repeated 



his request that teachers be sent him from Rome. 
The three Polos remained in China for twenty 
years, Marco, especially, being high in the favor 
of the Khan. For three years he was governor of 
the then famous city of Yangchow. 

The Polos paved the way for other travellers, 
official and otherwise, and although the appeal of 
Kublai Khan for teachers had never been actively 
met, a Franciscan friar reached southern China 
toward the beginning of the fourteenth century, 
and, as the result of his labors, the Roman Church 
saw her opportunity in the Far East. A flourish 
ing mission was established, and it appeared as if 
Christianity had won a permanent footing in China, 
until, fifty years later, persecution under the first 
emperor of the Ming dynasty practically stamped 
out both the Roman and the Nestorian Churches. 

With the rise to power of the Manchu dynasty 
in the middle of the seventeenth century, the Church 
again had her opportunity, and Jesuits and Domini 
cans were sent to China in large numbers, followed 
by missionaries of the Eastern Orthodox Church. 
But again persecutions broke out, and Christianity 
was proscribed by imperial decree. 

It was not until the beginning of the nineteenth 
century that non-Roman missions obtained entrance 
into China. In 1807, Robert Morrison, sent out 
under the auspices of the London Missionary So 
ciety, reached Canton which had become the prin 
cipal port of China for foreign commerce, Amer 
ican as well as English. Here Morrison settled 
under the very necessary protection of the East 
India Company, and here, seven years later, he 
baptized the first convert. In 1829 the American 

6 




COFFINS AWAITING CURIA I. 




PAPER SERVANTS TO ACCOMPANY THE DEAD 




RIVER FRONT, WOOSUNG 




OUR CHURCH COMPOUND, WOOSUNG, 1920 



Congregationalists began work ; and after the open 
ing of treaty-ports, in 1842, as a result of the 
"Opium War," and the treaty of 1860 following 
the T'ai P'ing rebellion and many outrages upon 
foreigners, the latter were given the right to travel 
in the interior, and all bans against the preaching 
of Christianity were removed. 

Among the ports opened by the treaty of 1842, 
was Shanghai at the mouth of the Yangtze Kiang; 
and, with the' treaty of 1860, that river became the 
great highway for the Gospel in China. 

What sort of a country is it through which this 
great waterway takes its course, at least for the 
lower thousand miles, and what is the river itself 
like? Near its mouth at Woosung (Shanghai it 
self is fifteen miles south of Woosung on a side- 
branch of the river) it is like nothing so much as 
a yellow, sluggish canal from ten to twelve miles 
wide. Here and, indeed, as far up as Wuhu, 250 
miles from Woosung, at least during the winter 
low-water, it feels the rise and fall of the tides. 
Moreover, in summer it is subject to a rise of as 
much as 70 feet in places due to the flood-waters 
coming from the far-away sources. At all times 
the broad expanse of waters is covered with boats 
of all kinds small one-man sampans; large house 
boats, arched over with matting and serving as 
floating homes for whole families; junks with sails 
in all stages of disrepair; and, nowadays, steamers 
of all sizes from big ocean-liners to river-launches 
both native and foreign. Barring these steam ves 
sels, the aspect of the river is doubtless the same 
now as it was a thousand years ago. For China 
represents the most deeply-rooted conservatism to 

7 



be found in the world today. As an illustration, 
one might cite the case of one of our native priests 
whose family name is that of the town where he 
was born, and who can trace his descent back for 
2500 years. His family have lived in the one town 
for that whole period. Or again, a most intelligent 
Chinese gentleman discussing with a European 
friend the matter of Japan's "peaceful penetration" 
of his country, remarked that he considered it as 
a merely temporary phase, and' expressed the opin 
ion that it would not last long. On being further 
questioned, he replied that he doubted whether the 
process would continue for more than a paltry two 
or three hundred years. What are a couple of 
centuries, more or less, in the life of China? She 
quietly waits now just as she did in the case of 
the Manchus. They are now gone, and China pur 
sues her quiet course just as if there had been no 
such episode. 

But to return to the river fitting picture of 
China herself active and busy on the surface; 
quiet and sluggish and resistless beneath. For an 
almost indefinite distance from both shores the low 
level plain stretches away; high banks close at 
hand ; here and there a hillock on the horizon ; vil 
lages surrounded with fields of rice or yellow- 
blooming rape or dwarf mulberry trees for the silk 
worms; now and then, near or far away, the gray, 
crenellated walls of an ancient city; and, alas for 
China ! nowhere a trace of forests, and everywhere 
grave-mounds, or coffins deposited in the fields in 
gruesome array. Graves are one of the two curses 
of China. The other is graft. Graves must not 
be disturbed ; hence it is rare to see a tract of good 

8 








COUNTRY ROADS 




BROKEN DOWN. A LOAD OF COAL 




BASKETS . GOING TO MARKET 



farm-land anywhere on which could be ploughed a 
straight furrow one hundred yards long. Yet even 
this prejudice is giving way. The authorities of 
the Canton Christian College were recently asked 
by the provincial governor if their students would 
celebrate Arbor Day by setting out 700 trees on 
the outskirts of their property. They replied that 
they would be glad to do so were it possible, but 
that the land was encumbered with graves. There 
upon the governor gave orders that the villagers 
should remove the remains of their dead, which 
was done without serious protest or delay. Graves 
have a good deal to do with the small holdings of 
Chinese farmers, and small holdings mean extraor 
dinarily diversified crops. Here is a list of farm 
products forming the staple yield of the districts 
adjacent to the river from Woosung up to Han 
kow: Cotton, hemp, silk, straw braid, rape, beans, 
wheat, eggs, sesamum, hides, dates, vegetable tal 
low, indigo, paper, incense, China-root, tea, pea 
nuts, and feathers quite an assortment. The same 
districts produce also graphite, lead, copper, iron 
and coal. Diversified industries of this kind are 
the best possible safe-guard against famine; if the 
crop in one district fails, that in a neighboring one 
supplies the deficiency. 

As to graft, it exists everywhere in officialdom. 
It is a national failing, and explains many puzzling 
things, as, for example, the Government's quiet 
acquiescence in the matter of foreign encroach 
ments. During the great famine of 1920-21 in the 
north, a certain high official, a member of the 
Central Relief Committee and a holder of no less 
than eight lucrative positions in the Government, 

9 



did his best to establish the principle of distribu 
tion of relief, not in the form of grain, but in cash; 
and, further, to see that the bulk of such cash was 
allotted to his own Province. The foreign mem 
bers of the Committee barely thwarted his designs. 
Two Americans travelling on the railway recently, 
found themselves obliged to board the train with 
out tickets. On their offering to pay their fares 
in cash, the guard who was accompanied by a 
"spotter," stated that the excess fare would be 
50%. The money was paid, and presently the 
guard returned alone and offered to give back the 
excess paid if the travellers would allow him a 
small "squeeze" out of it. This latter is an 1 English 
word well understood in China. Yet nowhere is 
business probity more highly regarded or more con 
sistently practised; in a business transaction, thor 
oughly understood on both sides, the word of a 
Chinese can usually be trusted implicitly. In ordi 
nary converse the Chinese, like most Orientals, 
have little apparent regard for the truth; but this 
is only because abstract truth has no meaning to 
them. Chinese ideas of courtesy often involve a 
disregard of the truth; but, after all, this is not 
a peculiarly Asiatic trait. House-breaking and 
petty thieving are certainly less common in China 
than in America; foreigners residing in China are 
rarely obliged to lock doors and windows. 

To judge of the Chinese by the laundrymen of 
our cities the usual criteria upon which an Amer 
ican bases his estimate is to fall into error. The 
Chinese as we usually see him unsmiling, inscrut 
able, unfriendly is merely reflecting the aspect 
with which he is regarded; he returns just what 

10 



r 




FISH-NET IN A CANAL 




A BIRD SHOP 




A NEAT FARMSTEAD 




OLDEST AND YOUNGEST OF FIVE 
GENERATIONS OF CHRISTIANS 



he receives. At home he is a different creature 
friendly, happy, always ready to' answer smile with 
smile, naively and often embarrassingly inquisitive 
toward the foreigner, an incomparable workman, 
laborious to the point of exhaustion but always 
singing as he labors. Anyone who has ever heard 
the incessant squeak of the Chinese wheelbarrow 
as the sweating coolie pushes it over rocky roads 
or through mud a foot deep, ever after hears in 
it the voice of the intolerable burdens of Chinese 
toil; yet these very toilers are, as a rule, the em 
bodiment of good humor. 

In such a land, and among such a people, the 
American Church Mission was established at 
Shanghai in 1845, by the Rt. Rev. Wm. J. Boone, 
the newly consecrated Bishop for China. This was 
not his first experience of work in that country. 
With his wife, he had gone out in 1837 to join a 
small company of missionaries located in Batavia 
preparatory to the difficult task of gaining a foot 
hold in China. Later, he had worked at Amoy, 
the first point reached by our Church in China. 
This earlier experience led Bishop Boone, upon 
taking up work at Shanghai, in company with ten 
other workers, to organize the mission first on an 
educational basis a boys' school in 1846; later, 
one for girls an extraordinary experiment among 
a people whose estimation of girls was nil. 

For evangelistic work, there had to be some 
printed matter in the vernacular, and this was pro 
vided in the form of a Catechism, a form of Ser 
vice, and a standard version of the New Testament 
based upon translations already in existence. So 
much for education and evangelism. Strangely 

11 



enough, medical work, for which no country showed 
a more dire need, and which, in later years, grew 
to such proportions in the China Mission, lagged 
woefully during the early years. Not until 1874 
were its foundations established; hence that year 
marks the final organization of the mission com 
plete in its three-fold aspect. 

The episcopate of Bishop Boone saw the begin 
nings, in Shanghai, of work which finally resulted 
in such justly famous institutions as St. John's Uni 
versity, St. Mary's School, St. Luke's Hospital and 
St. Elizabeth's Hospital; yet the first baptism of 
a Chinese in Shanghai Wong Kong Chai. later a 
devoted priest had occurred only in 1846; and in 
1921 there was still living, in the country district 
outside of Woosung, an old Chinese lady who was 
our first convert in that district, and became the 
head of a family of five generations all members 
of our Church. 

To Bishop Boone's foresight the Church owes 
also a debt of gratitude on the financial side. Early 
in his episcopate he purchased, for the Mission, a 
tract of land on the river-bank in what was then 
a suburb of Shanghai, called Hongkew. With the 
destruction of the city-walls and the expansion of 
the city, Hongkew presently became one of the 
busiest quarters the very heart of a commercial 
district, so much so that a new and quieter site 
had later to be found for the Mission. Not only 
did the property increase enormously in value, but," 
for years, all that was not occupied by the buildings 
of the Mission, brought in a large and increasing 
income from rents. Had Bishop Boone, when 
asked by the surveyors how far the property ex- 

12 




THE RT. REV. WILLIAM J. BOONE, D. D. 

First Bishop of the American Church in China 




THE RT. REV. C. M. WILLIAMS, D. D 
Second Bishop of the American Church in China 






tended, replied, as he might properly have done, 
"To low water" instead of, as he did, "To the 
middle of the road," the Hongkew rentals would 
be ten times what they are, as the steady silting- 
up of the river has added two city blocks to the 
water-front. The Church at home was never 
aroused to the advisability of following Bishop 
Boone's policy in the matter of land-purchases in 
China. 

In 1864, Bishop Boone died, an event which was, 
in itself, a sufficiently serious blow to the Mission, 
and was made more so by delay at home in appoint 
ing a successor. At length the lot fell to the Rev. 
Channing Moore Williams who, for ten years, had 
been connected with the Mission, first in China then 
in Japan, and he took charge as Bishop early in 
1866. Under him, the open door presented by the 
great river-highway began to be utilized. Unfor 
tunately the new Bishop's acquaintance with both 
Japan and China was too strong a temptation to 
economy on the part of the Church at home, and 
Williams was given episcopal jurisdiction over 
both countries. Obviously this limited the extent 
of his services in either. Nevertheless his indomit 
able energy carried the Church far up river to the 
twin cities of Hankow and Wuchang where he laid 
the foundations upon which the Church later built 
so effectively. Boone University, which had its 
small beginnings in 1871 ; St. Hilda's School and the 
Church General Hospital in Wuchang; the Choir 
School; the Trade School; the Catechetical School 
and the schools for teachers and deaconesses in 
Hankow all these were the outcome of Bishop 
Williams' initiative. 

13 



This great leap over 500 miles of river from 
Shanghai to Hankow, of course passed by many 
alluring places, the names of which were to become 
familiar to the Church in later years. Wusih with 
its fine memorial church, its theological school, its 
hospital and orphanage; Soochow, famous for its 
Academy and Epiphany School; Zangzok a per 
fect mission-station; Yangchow, known in all the 
region as the site of the Mahan School and St. 
Faith's School; Nanking, once China's capital and 
destined to become the field for some of our most 
progressive work. Wuhu, with St. James' School 
and the fine work of the Sisters of the Transfigura 
tion in St. Lioba's School for girls; Anking, the 
see-city and a perfect hive of activity reaching out 
for a hundred miles in every direction; Kiukiang, 
with its great church and High School; Nanchang 
where the demand for workers always exceeded the 
supply, all these foci of opportunity had to be over 
looked in that first great enterprise to Hankow. 
Still, it was doubtless good policy to establish, first, 
the two ends of the chain, and fill in the links later. 

Bishop Williams had been given oversight of the 
Mission in both China and Japan; and upon his 
transfer, in 1874, to jurisdiction in Japan alone, 
the Church again was unable to find a suitable suc 
cessor for China, until, three years later, she called 
the Rev. S. J. Schereschewsky from Peking where, 
for twelve years, he had been devoting his extraor 
dinary linguistic talent to preparing a translation 
of the Bible in Mandarin, the most widely under-" 
stood dialect of China. Of Bishop Scherechewsky, 
it was said by Archbishop Tait that he was one of 
six really learned men in the world. 

14 




THE RT. REV. WILLIAM J. BOONE, D. D. 
Fourth Bishop of the American Church in China 



One of the first acts of the new Bishop was to 
borrow money upon the increasingly valuable Hong- 
kew property at Shanghai, and to purchase, in 
1879, 13 acres of land in the suburb known as 
Jessfield, there to establish a school destined in time 
to become St. John's University. No wiser piece 
of work was ever done in the mission-field, since 
it insured the future of an indigenous Church by 
providing facilities, not only for general educa 
tion, but for the additional training of native evan 
gelists, teachers and priests. 

But while these foundations were being laid at 
the down-river end of the chain, the up-river end 
was in difficulties, owing to a condition at home 
which has hardly been duplicated since and, please 
God, will never exist again a good supply of 
volunteers for the foreign field and no money to 
send them out. Only the heroic steadfastness of 
such a man as Hoyt of Wuchang could have held 
firmly together the increasing number of converts 
there. The crisis passed, however, largely through 
the help of the Bishop who proceeded at once to 
Wuchang and took up his residence there for the 
winter of 1880-81. In the succeeding August he 
was overcome by sunstroke an attack which led 
to almost complete paralysis, and obliged him to 
resign his office as Bishop of Shanghai. He was 
succeeded, in 1884, by Bishop W. J. Boone, a son 
of the first Bishop, and a man of fourteen years' 
experience in the field. Under him, was continued 
vigorously the policy of training native workers 
not only priests, but, still more largely, catechists, 
Bible women and teachers, in order that the increas- 

15 



ing number of out-stations might be, in a measure, 
supplied. 

Now, also, the central station at Hankow, for 
merly supplied from Wuchang, became more fully 
developed to keep pace with the growing commer 
cial importance of this city and of the adjoining city 
of Hanyang; and here, in 1885, five graduates of 
Boone School were ordained to the priesthood the 
first fruits, for the Ministry, of the up-river work. 

In 1888, work was begun at the important river- 
city of Wuhu, rather less than midway between 
Shanghai and Hankow, and the Rev. Herbert Sow- 
erby was sent farther still up the river to open sta 
tions at Shasi, 200 miles above Hankow, and at 
Ichang, 75 miles beyond even that point. 

It was a time of political progress throughout 
China, marked by official missions to Europe on the 
part of the Government, and by the first concessions 
for the construction of railways truly an astound 
ing awakening. For the first time, China realized 
that she might have something to learn from the 
outside world, and an edict of religious toleration 
issued in 1886, gave promise of a free course for 
the Gospel. 

The developing work of the period is associated 
with the names of three young priests destined to 
brilliant careers in China and elsewhere F. R. 
Graves, F. L. H. Pott and S. C. Partridge. The 
period is also notable for the establishment of a 
method of work, heretofore untried, but now al 
most universal throughout our Mission, i. e., the 
renting of a private house on some busy street and 
using the familiar guest-room, which is so marked 
a feature at the entrance to all Chinese houses, as a 

16 



place where the native worker might meet socially 
those who chose to come in. Fewer people are 
reached in this manner than through preaching- 
halls, but the method is a more personal and inti- 
- mate one and has produced more permanent results. 

These years of development were not without 
their set-backs and hardships. There was a deplor 
able lack of workers, opportunities impossible of ac 
ceptance were visible everywhere, the links in the 
chain of river-stations were so long that communi 
cation was very difficult, and the smouldering fires 
of anti-foreign prejudice occasionally broke out in 
riot and pillage. Nevertheless the main stations 
continued to grow under the skilful hands of the 
Bishop and his workers, and our institutions began, 
more and more, to justify themselves in the eyes of 
the Chinese, until our schools and hospitals were 
overcrowded and there was difficulty in caring for 
the increasing number of inquirers eager to know 
the Way. 

In the midst of all, Bishop Boone died; and it 
was not until more than a year and a half later, in 
June, 1893, that the Rev. F. R. Graves was selected 
as his successor. The important work at Hankow 
was now placed in charge of the Rev. J. A. Ingle, a 
comparatively new comer to China, and the Rev. S. 
C. Partridge took charge at Wuchang. A further 
impetus to the work up-river was given by the de 
cision of the new Bishop to make Hankow his head 
quarters. 

In 1888, the Rev. F. L. H. Pott had become 
President of St. John's College, Shanghai, which 
was gradually acquiring University status ; and, in 
1893, a striking proof of the vitality of the Church 
2 17 



in China was seen in the organization, in Shang 
hai, of the Woman's Auxiliary. Both in Shanghai 
and Hankow, steps were taken toward the very dif 
ficult and often thankless task of ministering to the 
foreign residents. When one realizes the almost in 
tolerable temptations to laxity of morals which 
exist in the commercial centres of the Orient and 
the difficulty of keeping even Churchmen loyal to 
their faith amidst such surroundings, it is manifest 
that the Church, in her mission abroad, has a duty 
toward them no less than to the non-Christians. The 
Church of England had long had an established 
work in Shanghai and she ministered to her own 
people; but, in Hankow, and generally up-river, 
our Church possessed the field, and her duty was 
therefore plain. 

Here we may well anticipate somewhat. The 
Church of England had, for years, been conducting 
a very extensive Mission in China quite apart from 
that of the American Church. Her field had been 
in the north, the west, and the south, and, in 1897, 
she was supporting four dioceses in those regions, 
while our field had been limited to the central-east 
ern Provinces bordering upon the lower Yangtze 
Kiang. By 1910, the Church of England had 
created and was supporting seven Dioceses, and the 
Canadian Church was supporting one in addition. 
It was rightly felt that these three branches of the 
Anglican communion should be confederated for 
purposes of administration. In 1897, a Conference 
of Anglican Bishops with jurisdiction in China, was 
held at Shanghai, at which were discussed matters 
of vital concern to the whole Anglican Church in 
China. This Conference was followed by others in 

18 




THE RT. RE)V. T. S. SING 
First Chinese Bishop 



succeeding years, until, in April, 1907, there was 
held a representative assembly of Bishops and 
elected presbyters to deal with the matter of the 
organization of the Anglican Church in China. Out 
of this came an agreement, officially sanctioned in 
the following year, fixing the boundaries of the mis 
sionary districts and providing for a division of the 
responsibilities of ministry to foreign residents. So 
far, it had been a matter of the Anglican Com 
munion; but, at the next succeeding Conference, 
in 1909, appeared the elements of an indigenous 
Church in China; for here were present, for the 
first time, native elected delegates. As a result of 
this Conference, there emerged the Chung Hua 
Sheng Knng Hui or Holy Catholic Church of 
China, with its Constitution and Canons which were 
finally adopted on April 26, 1912, at a conference 
held in Shanghai. That date, therefore, marks the 
objective of the Church's Mission to China the es 
tablishment of a national Church with representa 
tive and self-governing powers. Thus in China 
there ceased to exist a number of detached Angli 
can Missions, and the last Conference of the work 
ers in those Missions, as such, became the first 
Synod of the Church of China. The final step in 
the organization of the Church of China was taken 
in October, 1918, when Archdeacon Sing, a Chi 
nese presbyter, was consecrated as Assistant Bishop 
in the Diocese of Chekiang under Bishop Molony. 
At that time the Chung Hua Sheng Kung Hui com 
prised eleven Dioceses covering nearly the whole of 
China seven under English Bishops, three Ameri 
can, and one Canadian. 



19 



Although the new Church eventually (at the sec 
ond meeting of its General Synod, April, 1915) es 
tablished its own Department of Missions, this does 
not mean that our Church or the Church of Eng 
land thereby became free from further responsi 
bility in China. On the contrary, there arose at 
once a necessity for redoubled efforts in order that 
the Church of China, just brought to birth, might 
be strengthened in the midst of her weakness and 
poverty until she should become able properly to 
fulfill her mission to the millions in her own coun 
try still without God. 

But, to return to our story. In 1895 and 1896 
respectively, two more recruits who were to make 
their mark on China, took up work at Hankow 
the Rev. D. T. Huntington and the Rev. L. H. 
Roots; and, by their coming, the out-station work 
from Hankow was given another impetus. 

Sinti, half way between Hankow and Shasi; 
Anking, two hundred miles below Hankow; Han- 
chuan, sixty miles up the Han River these were 
all new outposts at this time. By the year 1899, a 
small boarding-school for boys had been started at 
Wuhu under the charge of the Rev. F. E. Lund, a 
recent recruit from another Mission, who had also 
established work at three out-stations. At Anking, 
the Rev. C. F. Lindstrom had gathered together a 
handful of boys and a small congregation. It is in 
teresting to note these small beginnings of a work 
which, in twenty years, was to show such astonish 
ing results. 

At Wuchang, Boone School under the Rev. S. C. 
Partridge, had outgrown its quarters and was con 
fronted with a long waiting-list of applicants; St. 

20 



Paul's Divinity School had started work, and the 
Revs. R. E. Wood, S. H. Littell, and A. M. Sher 
man had joined the staff; St. Hilda's School for 
girls had taken a new lease of life under Miss Pau 
line Osgood; two small hospitals for men and 
women respectively were doing the best work pos 
sible with restricted means. Across the river, in 
Hankow, there were three churches. At Sinti, 
Shasi and Ichang the work was progressing well 
and was giving opportunity for more native cate- 
chists than the Church could supply. 

The Boxer Rebellion of 1900-01 tested to the 
utmost, the quality of Chinese Christianity. Though 
the Yangtze Valley escaped the bitterness of the 
trial through the strong intervention of the provin 
cial Viceroys of Anwhei and Hupeh, in the north 
the terror was acute. No less than 15,000 Chris 
tians suffered martyrdom for the Faith, and of all 
those threatened with torture and death only two 
per cent apostasized. Our own Mission suffered 
none of the greatest trials or losses. 

The suppression of the Rebellion was followed 
by a new era for China. Reform movements be 
came popular, resulting finally in the establishment 
of the Republic; edicts were issued against the use 
of opium and the practice of foot-binding; the 
age-long system of education was abandoned, West 
ern education was eagerly sought in its place; the 
mission schools sprang at once into prominence. 

Almost immediately our chain of river-stations 
was strengthened by a request from the foreign 
colony at Kiukiang for Church Services. This was 
accepted by the Rev. L. B. Ridgeley, who was thus 
enabled also to begin work among the Chinese, 

21 



through a native deacon. Two schools were started 
and eventually a piece of high land overlooking the 
city, was purchased. This was our first work in 
the Province of Kiangsi. 

One other Province in our river-territory Hu 
nan still remained untouched. Its capital, Chang- 
sha, had been an absolutely closed city so far as 
Christianity was concerned; but with its opening 
as a treaty port, a native priest was sent to inaugu 
rate work there. ,- 

At Anking, land was purchased for a Mission 
compound; and down-river, near Shanghai, an at 
tempt was made to link up that city with Wuhu by 
means of a line of stations across the country. The 
first of these to be permanently established was at 
Wusih, an important city on the Grand Canal, that 
marvellous water-way, second only to the river 
itself, which extends from Hangchow, southwest of 
Shanghai, nearly to the gates of Peking, a distance 
little short of 1000 miles. 

At Shanghai a hospital for women St. Eliza- 
beth's was added to the existing institutions of the 
Church, and facilities were provided for caring for 
little slave-girls those pitiable objects seen every 
where throughout China, and redeemable at a cost 
of a few dollars apiece. 

With the expansion of the work, the advisability 
of dividing the vast territory covered, was becorn- 
ing imperative. East and west it stretched as far 
as the distance between Philadelphia and St. Louis ; 
the population was far more dense, the facilities for 
travel more inconvenient. There existed, more 
over, the drawback of differences in dialects. In 
1901, therefore, General Convention defined the 

22 





ON THE GRAND CANAI, 



coast Province of Kiangsu as the Missionary Dis 
trict of Shanghai; the rest became the Missionary 
District of Hankow. This necessitated the appoint 
ment of a Bishop for the up-river territory and the 
choice fell upon the Rev. J. Addison Ingle, for ten 
years missionary in Hankow, who was consecrated 
there the following year. For nearly two years 
Bishop Ingle worked with extraordinary activity, 
and it is safe to say that when he died in December, 
1903, he had made an impression in China unique 
in depth and extent. His far-seeing mind devised 
a comprehensive plan for mission-work evangelis 
tic, educational and medical which was at once 
made effective when, in 1904, the Rev. L. H. Roots 
followed him as Bishop of Hankow. 

In line with the project for inland stations be 
tween the river-stations of Shanghai and Wuhu, the 
great commercial city of Soochow was entered in 
1902, and within six weeks there was a chapel, a 
preaching-hall, a boys' school and a girls' school, 
an orphan asylum and a guest-room with a Bible- 
woman in charge. 

Meantime the work at Wuhu had developed and 
in 1905, a fine memorial church superseded the nar 
row quarters in which the Christians had been wor 
shipping for many years. As part of the same 
memorial, new buildings were erected for the 
boarding-school and rooms for the foreign priest in 
charge. 

During the first ten years of the present century, 
notable additions were made to the buildings and 
equipment of our two colleges St. John's and 
Boone. In 1906, Boone, which had been long a 
preparatory school, graduated its first college- 

23 



trained class. Three of the seven graduates pro 
ceeded to study for Holy Orders, three remained 
connected with the College as teachers, and the 
seventh became secretary to one of the officers. On 
one occasion, a provincial Viceroy had offered a 
very substantial gift to Boone School provided that 
attendance at Christian worship were made op 
tional. The offer was declined. A few years later, 
in 1906, this same Viceroy entered four of his 
young relatives at Boone with the understanding 
that they were to have full Christian instruction. At 
the same time a request came to Bishop Roots from 
a number of officials in Wuchang asking that the 
Mission provide a school for girls of the gentry 
class, on the ground that the moral atmosphere of 
the Government schools was unwholesome. Every 
where the efficiency of our day-schools was increas 
ing, though in most cases there was not and never 
had been, anything like adequate quarters. It is not 
generally known that, on occasions, children have 
committed suicide when refused admission to our 
schools because of already overcrowded conditions. 

In 1906, the Church started work in Nanchang, 
capital of the Province of Kiangsi. Beginnings 
were made here by two Chinese men from Han 
kow, one a priest, the other a young graduate of 
the Catechetical School. In the same year, St. 
John's College was incorporated as a university and 
was thereupon granted the usual academic privi 
leges by Harvard, Yale and other American univer 
sities. That year also saw the graduation of six 
women, from the Training School for Bible Wom 
en in Hankow the first class to be graduated and 

24 




GENERAL SECRETARY AND MISSIONARIES OF THE BOARD 

OF MISSIONS OF THE CHUNG HUA SHENG 

RUNG HUI, 1916 



to take up a most difficult but essential work. The 
number of catechists trained in Hankow and later 
in Wusih, steadily increased; but, as in the case of 
Bible-women, it never was able to meet the demand. 

Even much later, requests for such teachers 
men and women from every quarter and often 
backed by official sanction, had to be declined by 
our Mission, with the consequence that small, 
aberrant Christian sects occupied those places. 

The growth at Anking, during this period, was 
phenomenal. St. James' Hospital, the most up-to- 
date institution of the kind in central China at that 
time, was completed; St. Paul's High School, and 
St. Agnes' School for girls were flourishing; the 
little chapel was superseded by the fine Church of 
The Holy Saviour; and two great circuits of out- 
stations were developing, covering a territory as 
large as the State of Massachusetts a free field 
where no Christian work had ever been done, and 
in which, therefore, our Church had sole responsi 
bility. 

In 1910, the Rev. J. M. B. Gill left the Mission 
at Yangchow to begin work at Nanking, capital of 
Kiangsu, and the last of the provincial capitals of 
central China to be so occupied. Some idea of the 
size of this great city may be obtained if we note 
that the two centres of our work then one just 
outside the north gate, the other near the south 
gate were seven miles apart in a direct line. 

The credit for much of this expansion must be 
given to the policy of providing a constant, if insuf 
ficient, supply of catechists whereby the out-station 
work could be pushed and foreign priests of ex 
perience relieved to lay foundations in the great 

25 



centres. The establishment of the Catechetical 
School at Wusih, in 1912, under the Rev. G. F. 
Mosher, supplied the want down-river which had 
already been met up-river at Hankow. 

In 1911, a private estate adjoining our Univer 
sity property in Shanghai, was purchased; and the 
occupation of this additional space providing for 
needed expansion, St. John's rapidly became recog 
nized as the greatest educational institution in 
China, commanding the allegiance of the very best 
class of Chinese, Christian and non-Christian alike. 

In 1909, following the lead of St. John's, Boone 
College in Wuchang was also given university 
status. 

Meantime the original compound at Wuchang 
was proving inadequate for the numerous activities 
comprised in it. In 1914, St. Hilda's School was 
removed to its new site outside the city wall; and 
four years later the medical work of the Mission, 
which, ten years previously, had been cast out of 
the Boone compound to get along as best it could 
elsewhere, came into occupation of its new com 
pound and buildings, under the title of the Church 
General Hospital. 

In the Hankow district there was an urgent need 
for more Bible Women to keep pace with the in 
creasing number of catechists, since Chinese social 
customs make it impossible, even if otherwise ad 
visable, for men to act as instructors of the wives 
of converts or of women inquirers. Moreover, Chi 
nese prejudice demands that workers among their 
women shall be in the status of married women; 
hence it is usual to train and use widows as Bible 
Women. The Church of England Mission, in order 

26 




WOMEN'S HOSPITAL, CHURCH GENERAL HOSPITAL, 
WUCHANG 




ST. HILDA'S SCHOOL, WUCHANG, 1919 




THE. RT. REV. D. T. HUNTINGTON, IX IX 
Missionary Bishop of Anking 




FUTURE CHURCHMEN, TSUNG YANG 



to meet this need, had long had a system of "Sta 
tion-Classes." That is, classes carried on at a cen 
tre for three or four months at a time ; and now a 
similar plan was adopted in the Hankow district, 
and pursued with great success. 

A noteworthy event, in 1909, was the ordination 
to the Diaconate of seven young men, six of whom 
were Boone graduates and regarded as the best edu 
cated candidates trained entirely in our China Mis 
sion. 

In the following year the Church in Hankow or 
ganized its own Missionary Society, and work was 
presently begun by a Chinese priest in the far-dis 
tant city of Shinan in the southwest corner of Hu- 
peh Province, and later at Hukow near Kiukiang, 
the Society meeting all the expenses of the missions 
except the salaries of the two workers. 

Now, again, was emphasized the necessity of a 
further sub-division of episcopal jurisdictions, and 
General Convention, in 1910, set apart the Mission 
ary District of Anking (originally named after the 
city of Wuhu) to comprise the Province of An- 
whei and the northern portion of Kiangsi. In 1912, 
the Rev. D. T. Huntington, for many years mis 
sionary at Ichang and Hankow, was consecrated 
Bishop of this new District, and selected Anking as 
his see-city. It is interesting to note that Bishop 
Huntington was the first to promise conformity to 
both the American Church and the Church of 
China, the organization of which, in 1912, has al 
ready been noted. 

The death of the old Empress Dowager in 1908 
had given an opportunity to those long-desirous of 
seeing China freed from the Tatar Manchus who, 

27 



for nearly three centuries, had imposed their corrupt 
and autocratic rule upon the Chinese. In 1911, 
after a period of more or less earnest attempts on 
the part of the Manchu Prince Regent to give to 
China a system of representative government, the 
people took matters into their own hands. In cen 
tral China, at Nanking, a Republic was declared 
with Sun Yat Sen as provisional president. Six 
weeks later, on Feb. 12, 1912, the veteran states 
man, Yuan Shi Kai, was delegated by the central 
Government at Peking to co-operate with the Nan 
king Government in the establishment of a pro 
visional Republic for the whole of China. To this 
proposal Sun Yat Sen loyally agreed, and in the first 
meeting of the new National Assembly, in April, 
1913, Yuan Shi Kai was elected President of the 
Republic. There had been sporadic riots in connec 
tion with the Revolution; here and there fighting 
had occurred on a small scale ; Nanking, the ancient 
capital of China had to be taken by force; but 
probably never before in the history of the world 
had a momentous change of government taken 
place so quickly, so peaceably, and over so vast an 
area. The civil flag of the "Great Ching-hwa Re 
public" bears horizontal stripes of red, yellow, blue, 
white and black, emblematic of the five races com 
posing the Nation, i. e., Chinese, Manchus, Mon 
gols, Mohammedans and Tibetans. 

Said Sun Yat Sen, first provisional President of 
the Republic, "Men say that I am responsible foF- 
this Revolution. I do not deny the charge, but 
where did the idea of the Revolution come from? 
It came because, from my earliest years, I have 
associated with missionaries who put new ideas of 

28 




OUR MISSION HOUSE, SOOCHOW, 1920 




MAHAN SCHOOL, YANGCHOW, 1921 



liberty and justice into my heart. I call upon the 
Churches to help in the establishment of a new 
government. The Republic can not endure unless, 
at the centre of the nation's life, there is that vir 
tue and righteousness, for which the Christian re 
ligion stands." 

On April 27, 1913, the Government of China 
issued its memorable appeal, asking for the prayers 
of the Christian Church. Can the world anywhere 
show the like? What people, in all history, ever 
made a greater offer to the Church of God? 

Meantime agencies adverse or indifferent were 
taking the tide at the flood. Notwithstanding the 
desperate attempts of China to check it, the opium 
trade began to increase through American and Jap 
anese channels; British and American tobacco- 
interests took, as the goal of their endeavor, "A 
cigarette in the mouth of every man, woman and 
child in China" ; foreign distilleries located in Chi 
nese cities began debauching the people, naturally 
abstemious; foreign residents were misrepresent 
ing Christianity to the alert Chinese; and the re 
ligious future of China seemed trembling in the 
balance as between a revival of Buddhism, on the 
one hand, or the spread of vital Christianity, on 
the other. The Church alone could decide the is 
sue, and the establishment of an autonomous Chi 
nese Church, within the Anglican communion, fol 
lowing, as we have seen, immediately upon the 
proclamation of the Republic, gave promise of a 
bright future. 

It would be well to pause here in the history of 
the Chinese Mission, and consider briefly the fur 
ther course of political affairs in China up to the 

29 



close of 1920, especially in its relation to mission 
ary activities. 

The Revolution of 1911, unlike other uprisings 
which had preceded it, was not directed against 
foreigners; hence the missions were practically 
immune from direct harm. This was also due, in 
some measure, to the favor with which Christian 
missions were regarded locally, and to the fact that 
many Chinese Christians had joined in the struggle 
for independence and a few had found positions 
in the new Government. 

Under Yuan Shi Kai, a policy of reaction, un 
popular, especially in the South, seriously threat 
ened the new regime, and led to disturbances be 
tween North and South, focussed as always in the 
central Provinces comprising the Dioceses of Ank- 
ing and Hankow. 

The moving of troops hither and thither across 
these buffer Provinces, the occasional looting of 
towns and villages, and a spirit of lawlessness in 
duced by the unsettled political situation, kept the 
Dioceses in a state of constant apprehension. The 
death of the President in 1915, and the assumption 
of office by his successor, Li Yuen Hung, did little 
to restore order. To previous causes of discord 
were now added opposing views as to a declaration 
of war against Germany, and only an abortive at 
tempt to restore the Manchu dynasty, repeated in 
1918 after the enforced resignation of President 
Li, prevented very serious trouble. j 

In this connection it is interesting to note that, 
ever since 1914, the Governments allied against 
Germany had drawn upon China for coolie-labor. 
Members of the mission-staff were detailed to ac- 

30 



company these drafts. Others were selected for 
war-work in various capacities, chiefly medical; 
and while this seriously depleted the staff and im 
posed added burdens upon those who remained, it 
was an encouraging proof of the character of the 
personnel which the Mission had attracted and 
trained. 

The unsettled condition of political affairs and 
the ascendency of the military and reactionary 
party in Peking, finally led, in 1918, to the organi 
zation of a parliamentary government in the South 
under the leadership of Sun Yat Sen and Wu Ting 
Fang, with headquarters at Canton. This, how 
ever, merely served to strengthen the opposing po 
litical forces, through centralization. The friction 
between North and South continued, and was, as 
usual, felt most strongly in the vexed central Prov 
inces. 

Serious disturbances were caused in 1919 by the 
boycott of Japanese goods following the announce 
ment of the granting to Japan of all the former 
German rights in Shantung the Holy Land of 
China. This movement originated in the student- 
class, and naturally had a disturbing effect on our 
schools. In 1920 the disturbances were acute in 
the Diocese of Hankow. Ichang was looted and 
Changsha riotous. The Shinan region was rav 
aged by northern and southern troops equally. The 
cultivation of opium was partially resumed, and 
its smuggling led to demoralization. Under these 
conditions the influence in Hankow of that out 
standing and faithful Christian, General Feng Yu- 
hsiang, was a great factor in inspiring confidence. 

31 



Further economic troubles disturbed China. Long 
continued drought in the North threatened a fam 
ine of unusually serious proportions which, 
beginning in 1920, decimated the population in a 
large part of the Province of Chili, and drove 
hordes of refugees southward, thus adding to the 
chaotic conditions in the central Provinces. How 
ever, the effects of the famine were not altogether 
evil, for the spirit of Christianity proved to have 
so permeated China that, to an unparalleled de 
gree, the people of all sections responded to the 
local need. In the mission-stations, large special 
offerings were made toward famine-relief, and in 
some instances alms-boxes placed in city streets 
received contributions from the general public in a 
spirit quite new to Chinese temperament, usually 
so callous toward suffering. Here, again, we are 
glad to note the immediate call for missionaries to 
plan and administer famine-relief. Money was 
often refused except with the proviso that for 
eigners should share in allotting the funds. Natu 
rally many of the foreigners selected for this duty 
were members of the various Missions, and in 
every instance the wisdom of the choice was amply 
justified. It was necessary Christian work; but 
the withdrawal of workers from their regular sta 
tions again imposed added burdens upon the rest 
of the staff. So, in many ways, the helpful, sta 
bilizing effect of the Church during these early 
years of the Republic, made itself felt. 

These years showed a steady development of the 
work in all three of our Dioceses. This may be 
more clearly followed if we consider each Diocese 
in order. 

32 



The Diocese of Shanghai. 

In the Diocese of Shanghai great emphasis had 
always been laid on education; it was natural, 
therefore, that as time went on St. John's Univer 
sity with its preparatory school, and St. Mary's 
School, would each require larger space. The sim 
plest plan was for the University to purchase the 
buildings belonging to the School, and for the lat 
ter to seek new quarters. This plan was put into 
effect, and land was purchased for St. Mary's 
School, though in 1920 it was still occupying its old 
and inadequate quarters, since the necessary funds 
for buildings had not yet been raised. The 25th 
anniversary of Dr. Pott's Presidency (first, as 
"Headmaster") occurred in 1913, and was cele 
brated by the completion, in the following year, of 
a fund of $20,000 Mexican, largely contributed by 
Chinese. With this fund as a basis, was erected, 
in 1915, Anniversary Hall, containing the Low 
Library. 

It is of interest to note that St. John's was the 
pioneer in inaugurating the Boy Scout movement. 
A troop the first in China was organized here in 
1914. 

The educational impetus was increasingly evi 
dent throughout the Diocese. The Schools at Soo- 
chow were always filled beyond their proper 
capacity, a situation which was only partially re 
lieved in 1914 by the establishment of a Girls' 
Boarding School Epiphany intended for the 
children of Christians in the country stations, and 
by additions made later to Soochow Academy the 
excellent boarding school for boys. The very suc- 

33 



cessful Mahan School at Yangchow under the Rev. 
B. L. Ancell was another leading institution of the 
Diocese. Here, too, a girls' school was built in 
1914, with funds raised by a Philadelphia Bible 
Class, and St. Faith's Boarding School for girls 
was showing the remarkable growth which, in 
1920, necessitated its removal to a compound pur 
chased from the Methodists, and the turning over 
of its former site to Mahan School. Such institu 
tions as these served to emphasize the value and the 
wide-spread need for similar primary and middle 
schools elsewhere, though there were neither teach 
ers nor funds available for the purpose. The co 
ordination of the schools in the Diocese was a 
marked feature of this period, and had much to do 
with the decision of the Government Board of Ed 
ucation in 1920 to place the whole Department of 
Primary Education under a foreign superintendent. 

No less progressive was the evangelistic work of 
the Diocese, seen especially in the increased facili 
ties for training Chinese clergy, catechists and Bible 
women. Chief among these were the Catechet 
ical School at Wusih, (destined later to be super 
seded by the Theological School, first located at 
Wusih then permanently transferred to Nanking), 
and the Bible Women's Training School at Soo- 
chow, a site for which was purchased in 1912. Such 
work was the more necessary since there was a de 
plorable lack of clergy to meet the needs of the 
growing missionary opportunity beyond the main 
centres. The lack of foreign priests was seriously " 
delaying progress. At none of the main centres 
outside of Shanghai Yangchow, Wusih, Zangzok, 

34 




ST. FAITH'S SCHOOL, YANGCHOW, 1921 
(Former Methodist Compound) 




CHURCH AT NANKING 




THE FIRST CHINESE DEACONESSES 




CATECHISTS AT ZANGZOK 



Soochow, Nanking was there more than one for 
eign priest; and, in three of these, he also had to 
serve as Headmaster of a large school. Even more 
serious was the lack of Chinese clergy and of facil 
ities for training candidates. The latter was a 
problem involving the question of language and 
dialect as well as that of a settled policy both 
locally and generally for the whole Sheng Kung 
Hui. Our settled policy had been, and continued 
to be, a theological course in every educational 
institution which offered a college arts course. 
Thus St. John's University maintained a theo 
logical department in which the instruction was 
conducted in English. Boone College at Wuchang 
had a similar department. At Hankow, a vernacu 
lar school for the training of Chinese clergy was 
organized in 1912, but this school was supposed to 
supply the needs of all three Dioceses composing 
the American Church Mission, and was, of course, 
inadequate for this purpose. In 1920, a plan was 
formulated for the establishment, at Nanking, of a 
Theological School under the Deanship of the 
Rev. L. B. Ridgeley, to be conducted in Chinese and 
to supplement the work of the school at Hankow 
for the benefit of the same general field. This 
plan was successfully carried out, and the new 
school took the place of the Catechetical School at 
Wusih, as above noted. Meantime steps were taken 
in 1919, by the English and American Bishops, to 
establish, in Nanking, a central Theological School 
for advanced training, where the instruction should 
be in the widely-spoken Mandarin dialect. This 
was a project initiated by the whole Sheng Kung 
Hui for the benefit of all of the eleven Dioceses. 

35 



The need was urgent since the missionary motive 
was stirring the Church to activity. 

In 1914 a Diocesan Missionary Society had been 
organized, to be followed the next year by the for 
mation of the general Board of Missions of the 
Holy Catholic Church of China which selected the 
Province of Shensi far to the northwest, and its 
capital city Sianfu as the first objective. For this 
difficult mission, the Diocese of Shanghai had the 
honor of providing the first volunteers the Rev. 
D. M. Koeh, and the Rev. H. Z. Phoo. Thus the 
Chinese themselves were awake to their vast mis 
sionary opportunity; but no adequate facilities 
were provided for meeting the call of the numerous 
out-stations in the vicinity of the chief centres, still 
less in the far distant fields. 

At some of the centres, the work was being con 
solidated by the erection of good churches to su 
persede the flimsy and inadequate Chinese houses 
which had served as overcrowded places of worship. 
The memorial Church of the Holy Cross at Wusih 
was built, in 1912, through the generosity of a New 
York Churchman. A new chapel (Emmanuel) was 
built for the Mahan School, in 1914; and Nanking 
was to be similarly strengthened. In 1915, St. 
James' Church at Woosung was consecrated, as 
was also Christ Church, Quinsan, a project sup 
ported entirely by the Men's Auxiliary. The same 
year saw the completion, at Shanghai, of the fine 
Church of Our Saviour; this, too, a work of ..the 
Chinese themselves under the Rev. P. N. Tsu. It 
will be recalled that this was our first mission sta 
tion in China. In 1911, this active congregation 
had built a parish-house Wong Memorial Hall 

36 




ST. ELIZABETH'S HOSPITAL, SHANGHAI 




WOMAN'S INDUSTRIAL HOME, KIANGWAN 

A Diocesan Institution 



in memory of our first Chinese convert and first 
rector of the parish, and in 1920 it was adding to 
its equipment a $30,000 school-building. In that 
year also, a church was built at Meli, with money 
given, for the most part, by the Chinese. Thus, 
throughout the Diocese, the Chinese Church was 
showing increasing ability to become self-perpet 
uating. 

In this connection, one great event should be 
recorded, i. e., the meeting, in April, 1918, at Jess- 
field, of the General Synod of the Chung Hua 
Sheng Kung Hui. The Synod confirmed the elec 
tion of China's first native Bishop, the Ven. T. C. 
Sing, and with his consecration in the following 
October, the organization of the Chinese Church 
was finally completed. 

On the medical side, there was constant need for 
further expansion. St. Andrew's Hospital at Wu- 
sih, opened in 1912, was the fourth hospital or 
dispensary to be established in the Diocese, and 
during that year they ministered, together, to 120,- 
000 people. When it is borne in mind that every 
mission hospital in China is a centre of evangeliz 
ing power, their significance is apparent. 

The alignment of China on the side of the Allies 
in the World War, entailed, as has been noted, 
much hardship on our medical work, through the 
withdrawal of members of the staff. The hospitals 
at Shanghai and Wusih contributed four doctors 
to the war, besides the clergy who accompanied the 
labor divisions to Europe; yet they managed to 
maintain and even increase their work. In 1920, 
extensive improvements were planned for the hos 
pital at Wusih. The essential work of medical 

37 



education had long formed a part of the educa 
tional activities at St. John's University. At one 
time a proposal was made that the University join 
with the Christian Association of the University 
of Pennsylvania in establishing a joint Medical 
School ; at a later date the suggested establishment, 
by the Rockefeller Foundation, of a Medical School 
at Shanghai, seemed to presage the closing of the 
medical department of the University; but neither 
of these plans came to maturity, and the University 
remained the only agency in the Diocese for pro 
viding adequate medical training. Boone Univer 
sity at Wuchang had possessed its own medical 
department, but economy and efficiency led to its 
merging with St. John's. 

The Diocese of Anking. 

The Missionary District of Wuhu, as it was 
originally called, had, in 1912, received its first 
Bishop and held its first Synod. While it had no 
great educational centre like St. John's University, 
it was becoming notable for several excellent 
boarding-schools, especially St. James' High School 
which occupied a valuable and commanding posi 
tion on Lion Hill outside the city of Wuhu; the 
Boys' High School at Kiukiang located on a large 
piece of property overlooking the city; and St. 
Paul's High School and St. Agnes' School for 
Girls in the city of Anking. A notable addition 
was made to our list of schools when, in 1915, the 
Sisters of the Transfiguration purchased a site ad 
joining the Lion Hill property at Wuhu and there, 
in a foreign building on the property, opened St. 
Lioba's School for Girls. 

38 



Besides these, the Mission had, in 1912, 16 day 
schools with nearly 400 pupils scattered throughout 
the District. Indeed the striking features of our 
work in this Diocese were its wide-spread nature, 
its High Schools, and its number of out-stations 
in large territories unreached by any other Chris 
tian agency. The boarding schools received fairly 
adequate support from the beginning, but the many 
day-schools in the cities and at out-stations were 
located in unsanitary, ill-lighted, and overcrowded 
quarters, where it was impossible to make room for 
the many children who applied. This was espe 
cially the case with the girls. The Revolution had 
changed the attitude of the Chinese mind toward 
the education of girls, and, as a result, there was 
an unprecedented opportunity for educational work 
for girls and women, but only the most limited 
means. Even at such centres as Anking there were, 
in 1913, and long afterwards, no decent quarters 
for day-schools where the children could be given 
the education which they were so eagerly seeking, 
and which, in the case of girls betrothed to cate- 
chists, was so essential. 

The political disturbances in 1913 and following 
years, the revolutionary spirit stirred up by them, 
and the wide-spread anti-Japanese boycott in 1919 
involving the student classes, all had their effect 
on the schools in causing unrest among the students, 
especially in the higher schools; but nothing could 
check the progress of the work, except the unfa 
vorable economic conditions due to the depreciation 
of silver and the high cost of rents and food which 
obliged our Chinese teachers and catechists either 
to accept starvation wages or to take employment 

39 



under the Government or with commercial con 
cerns where the value of their services was ade 
quately recognized. This affected the girls' schools 
especially, since some of them notably St. Agnes' 
School at Anking and St. Lioba's at Wuhu de 
pended mainly on "specials" paid at the prevailing 
low rate of exchange, and received only $200 a 
year each from the Board at home paid on the 
basis of normal exchange. Also the Chinese women 
teachers had less opportunity to accept tempting 
offers from outside agencies than had the men 
teachers. 

Throughout the educational field in the Diocese, 
the seven years from 1913 to 1920 were marked by 
steady improvement in standards and equipment. 
At Anking, St. Agnes' School benefitted by a gen 
erous gift for maintenance; but so great was the 
demand, that the number of pupils could have been 
doubled if room could have been made for them. 
An addition was made to the building in 1918, and 
a house for teachers was built. These gave tempo 
rary relief. Here too, in 1913, the compound of 
the recently erected Cathedral Church of the Holy 
Saviour became a centre of educational activity for 
women and girls ; but the quarters were wretchedly 
inadequate. Similar conditions existed on the St. 
Paul's compound, though that school had recently 
received the gift of an excellent new building. At 
Kiukiang extensive plans were made for develop 
ing the work through schools for boys and girls. 
Yet, with every effort, the demand far exceeded the 
supply. 

The Bishop's report for the year 1920 notes 
great improvement in school standards, but em- 

40 



I 

phasizes the need for more primary schools for 
girls. There were no Government schools for girls 
in any of the numerous out-stations; not one per 
cent of the girls outside of the chief centres re 
ceived any education whatever; and there were 
only one-half as many girls as boys receiving ele 
mentary instruction in our schools, owing to lack 
of accommodation for the former; this, notwith 
standing the fact that the recent introduction of the 
simple phonetic script in place of the complicated 
characters in use from time immemorial was prov 
ing "one of the greatest means of promoting popu 
lar education which has been discovered in all time." 

The opportunity for popular education had al 
ways been unique in the Diocese of Anking, by 
reason of the emphasis laid on evangelistic work 
and its wide-spread character. The rapidity and 
wisdom which marked the opening of out-stations 
was remarkable. From 1913 on, the territory 
around Anking proved a veritable harvest-field. No 
Christian agency had ever entered those regions; 
and, among the scattered villages and towns, the 
American Church Mission received a ready wel 
come and achieved great results. Village after vil 
lage, in two great circuits north and south of the 
city, soon had its little preaching-place, its room 
for worship, and its school, all usually combined in 
one ill-lighted and worse-ventilated Chinese house, 
though at such towns as Taihu and Susung on the 
southern circuit, and at Tatung on the northern, 
there were better facilities. In 1913, at the urgent 
request of the townspeople, a strong work was 
started at Chungchen, forty miles south of Wuhu, 

41 



and a large new church was planned at Kiukiang. 

The great city of Nanling was proving another 
strong centre under the able direction of the Rev. 
Lindel Tsen; and, in 1914, there were reported in 
the region south of that city, three out-stations, 
with 11 communicants, 36 baptized persons, 143 
catechumens, and about 1400 inquirers all the re 
sult of faithful work by Chinese. Five years later, 
land was bought in the city, and, in 1920, the new 
Church of the True Light and a rectory were built. 

The land-problem always an acute one in 
China, with values constantly rising had hampered 
our work in the important city of Nanchang. In 
1914, steps were taken to purchase a permanent site 
for the Mission, but it was not until four years 
later that this was accomplished. Even then it was 
a case of land and no equipment. 

In 1917, the Diocesan Board of Missions as 
sumed responsibility, in part, for new work at 
Chienshan to the west of Anking, as well as south, 
in the Province of Kiangsi, at Chingtehchen, the 
famous centre of porcelain manufacture. At Mou 
lin, south of Nanling, the Rev. Y. R. Hsiang was 
establishing a strong Mission. This town of 5,000 
people had always been bitterly anti-Christian, and 
had resisted several attempts on the part of the 
Roman Church to establish itself there. It so hap 
pened that a Moulin boy had been at St. James' 
School at Wuhu as a student ; and, when he re 
turned to his home, the townspeople were so im 
pressed by his character and bearing that they sent 
a deputation to Wuhu to say that the Sheng Kung 
Hui was what they wanted in Moulin, and request 
ing that a teacher be sent to them. 

42 




ST. MICHAEUS CHURCH, WUCHANG 



The year 1920 saw the largest number of con 
firmations in the history of the Diocese; the Chi 
nese Christians were paying about ten per cent of 
the expense of all the purely Chinese work in the 
Diocese; and the character of our clergy was rec 
ognized in the selection of the Rev. Lindel Tsen 
as Secretary of the great interdenominational 
activity known as the "China for Christ Move 
ment." 

Medical work in the Diocese had centred in St. 
James' Hospital at Anking, the best institution of 
the kind in central China, but always overcrowded 
and undermanned. In 1918, some relief was af 
forded by the erection of a home for male nurses, 
and increased hospital facilities. The untiring 
work of Dr. Harry Taylor, supplemented by that 
of Miss M. R. Ogden and Miss S. C. Tomlinson 
in the training of nurses, had built this work up to 
a high degree of efficiency; and, in 1920, the hos 
pital was able to provide a Chinese doctor for work 
in the local prison at the request of the officials. 

At Wuhu the Sisters had been led to open a dis 
pensary through the tragic appeal of the death of a 
little sick girl who, having been exposed at night 
on a grave outside the city by the advice of a Chi 
nese doctor, had been torn in pieces by dogs. 
Though unskilled in medical practice, the Sisters 
thereupon began giving such medical aid as they 
could, and a dispensary capable of treating forty 
to fifty people a day was the result. 

The Diocese of Hankow. 

Notwithstanding the fact that the Hankow Dis 
trict had been the centre of disturbance in the pe- 

43 



riod following the Revolution, and our work had, 
therefore, continued to suffer from time to time, 
the foundations had been laid so deep that prog 
ress was steady along all lines. The Revolution 
had this hopeful result that peace brought with it 
an unprecedented interest in Christianity, while 
the abandonment of the Government schools 
doubled the attendance at the Mission schools. 
Boone College recorded the year 1912 as the most 
prosperous in its existence up to that time; addi 
tional land was purchased, and the Thomas Memo 
rial Hall was built. A remarkable development at 
this time resulted in the establishment of six train 
ing-schools covering theological, medical, catecheti 
cal, normal and Bible instruction. In 1914, the 
Rev. L. T. Hu was appointed Dean of All Saints' 
Catechetical School in Hankow, and also Arch 
deacon, an event indicating the quality of our edu 
cational work. Meantime the newly established 
Language Schools at Peking and Nanking were at 
last providing adequate facilities for the study of 
Chinese on the part of newcomers. 

From 1915 on, the work of developing a system 
of primary schools was pushed with vigor, as also 
the task of co-ordinating the educational work of 
all three Dioceses, and of linking it up with the 
Central China Christian Education Union. The 
high standard of our day-schools is indicated by 
the fact that, in 1916, nearly 1000 of our pupils - 
took the Educational Union examinations; and, of 
these, 70 per cent passed successfully as compared 
with only 53 per cent of the whole body of candi 
dates. 

44 



This period also saw the rapid development of 
the Boone Library under the energetic manage 
ment of Miss M. E. Wood. A "travelling library," 
with 1800 volumes in circulation, proved very pop 
ular; and the opening of the Library to general 
use, in 1916, marked the establishment of the first 
Public Library in China. In 1920, a course in 
Library management gave to China her first trained 
librarians who found no difficulty in securing em 
ployment in Peking and elsewhere. 

The first graduate teachers sent out by St. Hil 
da's in 1916 were a welcome addition to the teach 
ing staff for primary schools; while, in Hankow, 
St. Phoebe's Training School for Deaconesses and 
other Church workers, was doing, for the women, 
what All Saints' Catechetical School was doing for 
the men. Thus the policy of concentration at the 
natural centre i. e., the "Wuhan" cities of Wu 
chang, Hankow and Hanyang with the object of 
training Chinese Churchmen for work outside, was 
made effective. The great majority of the foreign 
workers and Chinese clergy were kept in the cities, 
but two-thirds of the catechists and Bible-women 
trained by them were at work outside. 

In 1916, after serving from the first year of the 
century, as President of Boone, Dr. Jackson re 
signed and was succeeded by the Rev. A. A. Gilman, 
D.D. Boone, on the one hand, and St. Hilda's on 
the other, now became the goal of a graded series 
of schools leading up from the primary. This ad 
mirable system was largely due to the wisdom of 
the recently appointed Diocesan Board of Religious 
Education. 

45 



The educational work at the out-stations was 
largely of an elementary character; but special 
mention should be made of Ichang where, in 1919, 
the Huntington Middle School, an excellent boys' 
school of some years standing, fell heir to the 
buildings and equipment of the Trade-School origi 
nally devoted to the training of destitute boys and 
now abandoned in favor of the more definitely edu 
cational institution. 

A critical situation arose in .1920 through the 
presence in China of destructively rationalistic 
lecturers from England and America, and the wide 
opportunity and abundant advertising given to 
them. An attitude of critical inquiry became appar 
ent among our students, an attitude most praise 
worthy in itself but lacking commanding leadership 
along constructive lines; and, therefore, likely to 
lead half -trained minds astray. Meantime, in 1919, 
the spiritual awakening which, in America, had 
been expressed in the Inter-church World Move 
ment, the Nation-Wide Campaign, and other activi 
ties, had reached China, and taken form in the in 
terdenominational "China for Christ" movement. 
To meet the demand thus aroused, many more work 
ers were needed, yet, at that very time, there was not 
a single institution in the Diocese of Hankow which 
was fully manned or equipped, and our meagre 
supply of workers had been further depleted by 
the demands of famine-relief work. Money, too, 
was sorely needed for a proposed Science Hall at ,, 
Boone, and for the payments on the so-called 
"Northwest Purchase," a fine tract of land in the 
suburbs of Hankow, to be used as an evangelistic 
centre. 

46 



On the purely evangelistic side, the years suc 
ceeding 1913 were years of marked progress. The 
work at Changsha, long a stronghold of anti-Chris 
tian prejudice, was placed on a permanent basis 
through the appointment of the Rev. Walworth 
Tyng, and, later, of the Rev. C. U. Hwang. Evan 
gelistic meetings, throughout the city, with a care 
ful plan of following up, produced a strong move 
ment toward Christianity. The Rev. R. E. Wood 
and the Rev. A. S. Cooper at Ichang were making 
that far-off city a centre of Christian activity, 
whence the Church was being carried into the un- 
evangelized regions of Shinan in southwestern Hu- 
peh. As far back as 1913, work in 30 out-stations 
was resulting in 100 added communicants a year, 
and a similar number of catechumens. The Dioc 
esan Board of Missions was supporting its work 
liberally. 

In the "Wuhan" cities, a notable effort was be 
gun by a body of Chinese Churchmen under the 
leadership of the Rev. T. F. Tsen. Through the 
generous gift of a New York Church woman, Trin 
ity Church had been built in the busy centre of Wu 
chang, and here a group of men, representing the 
various parishes in the three cities, made an attempt 
which proved in a measure successful, to build up a 
parish which should be self-supporting and inde 
pendent of foreign help. This new evidence of a 
growing ability, on the part of the Chinese, to ac 
cept responsibility, was a welcome augury for the 
future. Their ability to make good was recognized 
in the decision arrived at by the Council of Advice, 
in 1914, that thereafter no candidate for Holy Or- 

47 



ders would be accepted without the approval of the 
Chinese Standing Committee. 

The Woman's Auxiliary was showing evidence 
of wide outlook in taking up a study of missions in 
Africa; and women's increasing share in Church 
life was implied in a request made by them, in 1915, 
to the effect that they be represented on the Bish 
op's Council of Advice. In 1914, Shasi once more 
was supplied with a foreign priest; and work was 
begun at Changteh, 100 miles northwest of Chang- 
sha and the largest city in the Diocese not hereto 
fore occupied by the Church. 

In the following year, the plan for another large 
church St. Michael and All Angels in the city 
of Wuchang, was made possible of fulfillment 
through the gift of an American Churchwoman, 
and a large and active parish under the Rev. R. E. 
Wood was the immediate result. In 'the same way, 
Trinity Church was built in Changsha, and, two 
years later a boarding-school for boys was added. 
At Ichang, the congregation of St. James' Church 
was on the road to self-support through the "du 
plex envelope" system. From the Cathedral at 
Hankow and from all of the larger parishes in the 
Diocese, chains of out-stations were being devel 
oped, while in Hankow out-door meetings for non- 
Christians attracted great crowds. In 1919, the 
Cathedral Chinese congregation assumed the entire 
management and support of all its varied activi 
ties, excepting only the parish schools. - 

In 1916, there was organized in the Choir-School 
of the Cathedral the second troop of Boy Scouts in 
China. A gift of $3000 made, in 1919, by a grad 
uate of this school for a building for the English 

48 



school at Hanyang, was a striking evidence of the 
people's conception of the Church as theirs, not the 
foreigners. 

We have already noted the great spiritual awak 
ening of which the "China for Christ" movement 
was at once the source and the evidence. We have 
also noted the selection of one of our priests, the 
Rev. Lindel Tsen, of Nanling, as General Secre 
tary of this organization. 

In 1919, it was thought advisable to close the 
Trade School at Ichang, but immediately a similar 
school for the industrial and religious training of 
destitute boys was started at Hankow, in connec 
tion with St. John's Church, by the Rev. T. H. 
Maslin. These boys were taught -weaving and ma 
chine-knitting, and the products of their work 
found a ready sale far and wide. 

The medical work in the Diocese had, prior to 
1917, centred about two institutions in Wuchang 
the Elizabeth Bunn Memorial Hospital for women, 
and St. Peter's Hospital for men. Their inade 
quacy had long been apparent in view of the fact 
that, as far back as 1914, they were caring for 25,- 
000 patients annually. An exceptional testimony to 
the value of this work is worthy of record. Dur 
ing the political disturbances of 1912 which cen 
tred in Wuchang, Dr. MacWillie, head of St. 
Peter's Hospital, had organized Red Cross ser 
vice for the combatants, irrespective of party. So 
greatly was this appreciated by the Chinese that, 
when peace came, the Government granted to the 
hospital the use of a piece of land with a building. 

The great need, however, was for permanent 
and greatly increased facilities. Therefore, in 

4 49 



1914, a plan was inaugurated to raise funds for the 
erection of a great general hospital which should 
absorb the two smaller hospitals already existing, 
and provide additional space. In 1916, a Home 
for male nurses gave partial relief ; and, in the fol 
lowing year, the Church General Hospital was 
completed, at least in so far as possible use was 
concerned. The demands of the world war reduced 
the foreign staff to one doctor on each side; and, 
at one time, necessitated the closing of the women's 
side altogether ; but the temporary transfer of Dr. 
Bliss from Anking permitted the work to go on; 
and eventually, the most pressing need for workers 
was partially met. 

Originally Boone University had possessed its 
own Medical School, but the cause of efficiency and 
economy was seen to be best served by its amalga 
mation with the medical department of St. John's 
University, and it is of interest to note that a 
Boone graduate of this combined medical school 
Dr. Edward Kao was the first Chinese to receive 
a medical commission in the United States Army 
for service in Europe during the world war. 

A training-school for nurses was one of the fea 
tures of the new hospital at Wuchang, and, in 1920, 
this school graduated its first class. 

Thus, in every direction, the American Church 
was slowly though steadily fulfilling her aim in 
China; and, by her efforts, giving an opportunity 
for the Chinese to build up their own independent 
and autonomous branch of the Holy Catholic 
Church. 



50 



List of Useful Books on China 

CHANGING CHINA. Cecil. Appleton, New York. 
1910. 

CHINA AND MODERN MEDICINE. Balme. Church Mis 
sionary Society, London. 1921. 

CHINA AWAKENED. Tyau. Macmillan, New York. 
1922. 

CHINA, CAPTIVE OR FREE? A Study of China's En 
tanglements. Reid. Dodd, Mead & Company, 
New York. 1921. 

CHINA FROM WITHIN. Scott. Revell, New York. 
1917. 

CHINA OF THE CHINESE. Werner. Scribner, New 
York. 1920. 

EVOLUTION OF NEW CHINA. Brewster. Eaton and 
Mains, New York. 1907. 

THE FLOWERY REPUBLIC. McCormack. Appleton, 
New York. 1913. 

FORCES MINING AND UNDERMINING CHINA. Gibson. 
Century Company, New York. 1914. 

FOREIGN RELATIONS OF CHINA. Bau. Revell, New 
York. 1921. 

AN OUTLINE HISTORY OF CHINA. Gowen. (2 vols.) 
Sherman, French & Company, Boston. 1917. 

PEKING: A SOCIAL SURVEY. Gamble. Doran, New 
York. 1921. 

SKETCH OF CHINESE HISTORY. Pott. Domestic and 
Foreign Missionary Society, New York. 1913. 

STORY OF THE CHURCH IN CHINA. Gray and Sher 
man. Domestic and Foreign Missionary Society, 
New York. 1913. 

CHINA YEAR BOOK. (An annual publication.) Bell 
and Woodhead. Dutton, New York. 

CHINA MISSION YEAR BOOK. (An annual publica 
tion.) Kwang Hsueh Publishing House, Shang 
hai. 

1 Ed. 6-22. 2M. Con. 



DATE DUE 



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416-97i 


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INDEX 



Alcohol, introduction into China, 
29. 

All Saints' Catechetical School, 
Hankow, 44, 45. 

American Church Mission, begin 
nings, 11; final organization, 12; 
financial condition, 12. 

Amoy. 11. 

Ancell, the Rev. B. L., 34. 

Anglican Church in China. See 
Chung Hua Sheng Rung Hui. 

Anglican communion, confedera 
tion of, 18, 19, 29. 

Anking, beginnings. 14, 20; Cathe 
dral Church of the Holy Savi 
our, 25, 40; confirmations, 43; 
creation of missionary district, 
27; diocese of, 38-43; disturb 
ances, 30, 39; education in, 41; 
evangelistic work in, 41; growth, 
25; land problem, 42; land pur 
chased, 22; St. Agnes' School, 
25, 38, 40; St. James' Hospital. 
25, 43; St. Paul's High School. 
25, 38, 40; schools, number of, 39. 

Anniversary Hall, St. John's Uni 
versity, Shanghai, 33. 

Anwhei, 21, 27. 

Asia, 5. 

Baptism, of first convert, 6, 12. 

Bible translation, 14. 

Bible Women, need for, 26; 
schools for, 34, 45. 

Bible Women's Training School, 
Soochow, 34. 

Bliss, Dr. Theodore, 50. 

Boone, the Rt. Rev. Wm. J., early 
works , and consecration, 11; 
Hongkew leases, 12; death, 13. 

Boone, the Rt. Rev. W. J., suc 
ceeds Bishop Schereschewsky, 
15; death, 17. 

Boone School, Wuchang. Set 
Boone University. 

Boone University, Wuchang, be 
ginnings, 13; first class graduat 
ed, 23; gift to, 24; growth, 44; 
library, 45; medical department, 
38, 50; Science Hall, 46; theo 
logical department, 35; Thomas 
Memorial Hall, 44. 

Boycott of Japanese goods, 31, 39. 

Boys' Schools. See Schools. 

Boy Scout Movement, 33, 48. 

Boxer Rebellion, 21. 

Buddhism, entry into China, 5. 

Bunn Memorial Hospital for 
Women, Elizabeth, Wuchang, 49. 

Business probity, 10. 



Canton, Christian College, 9; 
headquarters of Southern forces, 
31; L. M. S. missionary in, 6; 
Mohammedanism in, 5. 

Catechetical School, Wusih, 26, 34, 
35. 

Catechists, 25, 34. 

Cathay. See China. 

Cathedral Church of the Holy 
Saviour, Anking, 25, 40. 

Central China Christian Educa 
tion Union, 44. 

Central Relief Committee, 9, 10. 

Central Theological School, Nan 
king, 35. 

Chang Kiang. See Yangtze Kiang. 

Changsha, 22, 31, 47, 48. 

Changshu. See Zangzok. 

Changteh, 48. 

Chekiang, Province of, 19. 

Chienshan, 42. 

Chili, Province of, 32. 

China Board of Missions, 36. 

China for Christ Movement, 43, 
46, 49. 

"China's Joy," 4. 

"China's Sorrow," 4. 

Chiiigtehchen, 42. 

Choir School, Hankow, 13. 

"Christian General." See Gen 
eral Feng Yu-hsiang. 

Christianity, early days in China, 
6. 

Chungchen, 41. 

Chung Hua Sheng Rung Hui, 
general synods of, 20, 37; organ 
ization of, 19; position in Re 
public, 29; problems confronting, 
35. 

Church General Hospital, Wu 
chang, 13, 50. 

Church of England, Mission of, 
18, 26. 

Church of Our Saviour, Shanghai, 
36. 

Church of the Holy Cross, Wusih, 
36. 

Church of the True Light, Nan- 
ling, 42. 

Churches : Cathedral Church of the 
Holy Saviour, Anking, 25, 40; 
Cathedral of St. Paul, Hankow, 
48; Church of Our Saviour, 
Shanghai, 36; Church of the 
Holy Cross, Wusih, 36; Church 
of the True Light, Nanling, 42; 
Emmanuel Chapel, Yangchow, 
36; in Riukiang, 42; Meli. 37; 
Woosung, 36; St. John's, Han 
kow, 49; St. Michael's and All 



Angels', Wuchang, 48; Trinity, 
Changshu, 48; Trinity, Wu 
chang, 47. 

Clergy, lack of Chinese, 35. 

Concessions, 16. 

Conferences of Anglican Bishops, 
1897, 18, 19. 

Confirmations, number in Anking, 
43. 

Congregationalists, began work, 7. 

Coolie-labor, 30. 

Cooper, the Rev. A. S., 47. 

Curses of China, 8. 

Diocesan Board of Missions, 42, 

47. 
Diocesan Missionary Society, 

Shanghai, organized, 36. 
Dominicans, sent to China, 6. 
Drainage, 3. 

East India Company, 6. 

Eastern Orthodox Church, 6. 

Economic disturbances, ^32.. 

Education, basis oT mission, 11; 
Central China Christian Union, 
44; Government Board of, 34; 
outstation work, 46; popular, 41; 
primary, 34; reforms of, 21. 

Emmanuel Chapel, Yangchow, 36. 

Empress Dowager, death of, 27. 

Epiphany School, Soochow, 14. 

Europe, S. 

Evangelistic work, beginnings of, 
11; in guest-room, 16, 17; in An 
king, 41; in Hankow, 47; in 
Shanghai, 34. 

Famine, 9. 32. 

Farm products, 9. 

Feng Yu-hsiang, General, 31. 

Floods, 1877, 4. 

Foot-binding, edict against, 21. 

Foreign priests, numbers in 
Shanghai Diocese, 35. 

Foreigners in China, ministra 
tions to, 18. 

Franciscans, reached southern 
China, 0. 

General Convention, 1901, 22; 

1910, 27. 

General Synod, 1915, 20; 1918, 37. 
Germany, 30, 31. 
Gill, the Rev. J. M. B., 25. 
Gjlman. the Rev. A. A., 45. 
Girls' Schools. See Schools. 
Government Schools, 24, 41, 44. 
Graft, 8, 9, 10. 
Graves, 8, 9. 
Graves, the Rt. Rev. Frederick 

R., earlv work, 16; elected 

Bishop, 17. 
Guest-room, evangelistic use of, 

16, 17. 

Han River, 20. 

Hanchuan, 20. 

Hankow, All Saints' Catechetical 
School, 13, 24, 44, 45; Cathedral 
of St. Paul, 48; Choir School, 



13, 48; diocese of, 43-50; evan 
gelistic work in, 47; general, 4, 
9, 14, 16, 17, .18, 20, 23, 24, 26, 27, 
30, 31, 35; missionary society or 
ganized, 27; primary schools, 44; 
St. John's Church, 49; St. Phoe 
be's Training- School for Dea 
conesses, 45; Station-class meth 
od adopted, 27; Trade School, 
13; Training School for Bible 
Women, 24. 

Hangchow, 22. 

Hanyang, 16, 48. 

Hardships, 17. 

Holy Catholic Church of China. 
Sec Chung Hua Sheng Kung 
Hui. 

"Holy Land of China." See 
Shantung. 

Hongkew lease rentals, 12, 15. 

Hospitals: Elizabeth Bunn Memo 
rial, Wuchang, 49; Church Gen 
eral, Wuchang, 13, 50; in 
Wuchang, 21; St. Andrew's, 
Wusih, 37; St. Elizabeth's, 
Shanghai, 12, 22; St. James', 
Anking, 25, 43; St. Luke's. 
Shanghai, 12; St. Peter's, Wu 
chang, 49. 

Hoyt, the Rev. S. R. J., 15. 

Hsiang, the Rev. Y. R., 42. 

Hu, the Rev. L. T., 44. 

Hunan, opening of work in, 22. 

Huntington, the Rt. Rev. D. T., 
early work, 20; elected Bishop, 
27. 

Huntington Middle School, 
Ichang, 46. 

Hupeh, 21, 47. 

Hwang, the Rev. C. U., 47. 

Hwang-ho. See Yellow River. 

Ichang, beginnings, 16; general, 
4; growth, 21; Huntington Mid 
dle School, 46; looted, 31; St. 
James' Church, 48; Trade School, 
49; workers, 27, 47. 

India, 5. 

Ingle, the Rt. Rev. James Addi- 
son. early work, 17; elected 
Bishop, 23; death, 23. 

Inter-church World Movement, 46. 

Intercourse with the West, S. 

Jackson, Dr. James, 45. 
Japan, 8, 13. 

Japanese, anti-, boycott, 31, 39. 
Tessfield, See Shanghai. 
Jesuits, sent to China, 6. 

Kao, Dr. Edward, 50. 

Khan, Kublai, 5, 6. 

Kiangsi, created missionary dis 
trict, 23; province of, 27, 42; 
work in, 22, 24, 25. 

Kiukiang, church at, 42; request 
for services, 21; schools in, 14, 
38, 40; work of Chinese mission 
ary society in, 27. 

Koeh, the Rev. D. M., 36. 

Kublai Khan. See Khan, Kublai. 



"Land of Two Rivers, The," 3. 
Land-problem in Anking, 42. 
Language schools opened, 44. 
Library, Public, first, 45. 
Lindstrom, the Rev. C. F., 20. 
Lion Hill, Wuhu, 38. 
Littell. the Rev. S. H., 21. 
Li Yuen Hung, 30. 
London Missionary Society, 6. 
Long River. See Yangtze Kiang. 
Low Library, St. John's Univer 
sity, Shanghai, 33. 
Lund, the Rev. F. E., 20. 

MacWillie, Dr. John, 49. 
Mahan School, Yangchow, 14. 
Manchu dynasty, 6, 30. 
Mandarin, dialect, 35; translation 

of Bible, 14. 

Maslin, the Rev. T. H., 49. 
Medical Mission, 37, 43, 49. 
Medical School, projects for, 38. 
Meli, new church built at, 37. 
Ming dynasty, 6. 
Missionary districts, creation of, 

22, 23, 27. 
Missions, China Board of, 20, 36; 

early, 6; non-Roman, 6. 
Mohammedanism, established in 

Canton, 5. 
Molony, Bishop, 19. 
Mongolia, 3. 
Morrison, Robert, 6. 
Mosher, the Rev. G. F., 26. 
Moulin, 42. 

Nanchang, 14, 24, 42. 

Nanking, beginnings, 14, 25, 36; 
Central Theological School, 34, 
35; Language School, 44; Re 
public declared at, 28. 

Nanling, 42, 49. 

Nation-Wide Campaign, 46. 

National Assembly, created, 28. 

National Church, establishment 
of, 19. 

Nestorians, 5, 6. 

New stations, opening of, 16, 21, 
22. 

Northwest Purchase, 46. 

Nurses, training school for, Wu 
chang, 50. 

Ogden, Miss M. R., 43. 
Opening of new stations, 16. 
Opium, edict against use of, 21; 

trade, 29; war, 7. 
Osgood, Miss Pauline, 21. 
Out-stations, educational work of, 

46. 

Partridge, the Rt. Rev. Sidney 
C., early work, 16, 17, 20. 

Peaceful penetration, 8. 

Peking, 5, 22, 28, 31. 

Persecutions of early mission 
aries, 6. 

Persia, 5. 

Phoo, the Rev. H. Z., 36. 

Physical features, 3, 4, 8. 



Political conditions, 16, 29, 30, 31, 

39. 

Polo, Maffio, 5. 
Polo, Marco, 5, 6. 
Polo, Nicolo, 5. 

rly 
n s 
ini- 
versary, 33. 

'riests, ratio of foreign to native, 
34, 35; lack of Chinese, 35. 
rimary Education, Department 
of, 34. 
Primary Schools. See Schools. 

Reform movements following 

Boxer Rebellion, 21. 
Relief, Central Committee, 9, 10. 
Religious Education, Diocesan 

B9ard of, 45. 
Religious toleration, edict, of, 16; 

future, 29. 
Republic of China, establishment 

of, 21, 28; relation of Churches 

to, 29. 
Revolution, 1911-12, 28, 29, 30, 39, 

44.. 

Ridgeley, the Rev. L. B., 21, 35. 
Rivers, 3. 

Rockefeller Foundation, 38. 
Roman Catholic Church, 6, 42. 
Roots, the Rt. Rev. Logan H., 

early work, 20; elected Bishop, 

23; requested to open school, 24. 

St. Agnes' School for Girls, An 
king, 25, 38, 40. 

St. Andrew's Hospital. Wusih, 37. 

St. Elizabeth's Hospital, Shang 
hai, 12, 22. 

St. Faith's School, Yangchow, 14. 

St. Hilda's School, Wuchang, 13, 
21, 45. 

St. James' Church, Ichang, 48. 

St. James' Church, Woosung, 36. 

St. James' Hospital, Anking, 25, 
43. 

St. James' School, Wuhu, 14, 38. 

St. John's Church, Hankow, 49. t 

St. John's University, Shanghai, 
Anniversary Hall, 33; general, 
12, 15, 17, 23, 24, 26, 35, 38; Low 
Library. 33. 

St. Lioba s School for Girls, Wu 
hu, 14, 38, 40. 

St. Luke's Hospital, Shanghai, 12. 

St. Mary's School, Shanghai, 12. 

St. Michael's and All Angels' 
Church, Wuchang, 48. 

St. Paul's Divinity School, Wu 
chang, 21. 

St. Paul's High School, Anking, 
25. 38, 40. 

St. Peter's Hospital, Wuchang, 49. 

St. Phoebe's Training School for 
Deaconesses, Hankow, 45. 

Schereschewsky, trie Rt. Rev. S. 
J., election and early work, 14; 
resignation, 15. 

Schools, All Saints' Catechetical, 



Hankow, 44, 45; Bible Women's 
Training, Soochow, 34; Boone, 
See Boone University; Cate 
chetical School, Wusih, 26, 34, 
35; Central Theological, Nan 
king, 34, 35; Choir, Hankow, 13; 
Epiphany, Soochow, 14; first, 11; 
for Bible Women, Hankow, 24; 
Government 24, 41, 44; Hunting- 
ton Middle, Ichang, 46; Ichang 
Trade, 49; in Kiukiang, 14, 38, 
40; language, 44; Mahan, Yang- 
chow, 14; Nanking Language, 
44; number in Anking, 39; Pe 
king Language, 44; Primary, 
Hankow, 44; need fo.r, 41; St. 
Agnes', Anking, 25, 38, 40; St. 
Faith's, Yangchow, 14; St. Hil 
da's, Wuchang, 13, 21, 45; St. 
James', Wuhu, 14, 38; St. Lio- 
ba's, Wubu, 14, 38, 40; St. 
Mary's, Shanghai, 12; St. Paul's 
Divinity, Wuchang, 21; St. 
Paul's High, Anking, 25, 38, 40; 
St. Phoebe's Training School 
for Deaconesses, Hankow, 45; 
Soochow Academy, 14, 33; Trade, 
Hankow. 13; Training School 
for Nurses, Wuchang, 50. 

Science Hall, Wuchang, 46. * 

Shanghai, beginnings at, 11; 
Church of Our Saviour, 36; Di 
ocesan Missionary Society, 36; 
Diocese of, 33-38; evangelistic 
work in, 34; foreign priests in, 
35; Hongkew, 12, 15; hospitals 
in, 12, 22; Jessfield, 15, 37; St. 
Elizabeth's Hospital, 12, 22; St. 
John's University, Anniversary 
Hall, 33; general, 12. IS, 17, 23. 
24, 26. 35, 38; Low Library, 33: 
St. Luke's Hospital, 12; St. 
Mary's School, 12, 33; Wong 
Memorial Hall, 36. 

Shantung, 3, 4, 31. 

Shasi, 16, 20, 5l, 48. 

Sherman, the Rev. Arthur M., 21. 

Shinan, 27, 31, 47. 

Sing, the Rt. Rev. T. S., election, 
19, 37; election confirmed and 
consecration, 37. 

Stnti, 30, 21. 

Sisters of the Transfiguration, 14, 
38, 43. 

Soochow, Academy, 14, 33; be 
ginnings, 35; Bible Woman's 
Training School, 34, 35; Epiph- 
anv School, 33_ 

South, government of, 31. 

Sowerby, the Rev. Herbert, 16. 

"Squeeze." 10. 

Station-Classes. 27. 

Sun Yat Sen, 28, 31. 

Susung, 41. 

Synod, General, 1915, 20; 1918, 37. 

Taihu. 41. 

Tai P'ing Rebellion, 7. 

Tait, Archbishop, 14. 

Tatung, 41. 

Taylor, Dr. Harry, 43. 



Theological School, Nanking, 34, 
35. 

Thomas Memorial Hall, Wuchang, 
44. 

Tibet, 3, 5. 

Tobacco, introduction into China, 
29. 

Tomlinson, Miss S. C., 43. 

Training School for Bible Wom 
en, Hankow, 24. 

Treaty-port* opened, 7. 

Trinity Church, Changsha, 48. 

Trinity Church, Wuchang, 47. 

True Light, Church of the, Nan- 
ling, 42. 

Tsen, the Rev. Lindel, 49. 

Tsen, the Rev. T. F., 47. 

Tsu, the Rev. P. N., 36. 

Turkestan, 5. 

Tyng, the Rev. Walworth, 47. 

Unchanging China, 7, 8. 

Williams, the Rt, Rev. Channing 
Moore, election and early work, 
13; educational work, 13; gave 
up China jurisdiction, 14. 

Woman's Auxiliary, 17, 18, 48. 

Wong Kong Chai. 12. 

Wong Memorial Hall, Shanghai, 
36. 

Wood, Miss M. E., 45. 

Wood, the Rev. R. E., 21, 47, 48. 

Woosung, 7, 9, 36. 

Workers, need for, 17. 

World War, effect on China, 30; 
strain on the Mission, 31, 37. 

Wuchang, Boone University, 13, 
16, 20, 23, 24, 35, 38, 44, 45, 46. 
50; Bunn, Elizabeth, Memorial 
Hospital, 49; Church General 
Hospital, 13, 26, 50; Hospitals 
in, 13, 21, 49, 50; St. Hilda's 
School, 13. 21, 26, 45; St. Mi 
chael's and All Angels' Church, 
48; St. Paul's Divinity School, 
Wuchang. 21; St. Peter's Hos 
pital, 49; Thomas Memorial 
Hall, 44; Training School for 
Nurses, 50; Trinity Church, 47. 

Wuhan cities, 45, 47. 

Wuhu, general, 7, 16. 20, 22, 23, 
38, 41, 42, 43; Lion Hill, 38; St. 
James' School 14, 20, 38; St. Lio- 
ba's School, 14, 38. 40. 

Wusih, Catechetical School, 26, 34, 
35; Church of the Holy Cross, 
36; general, 14, 22. 25, 26, 34; 
St. Andrew's Hospital, 37. 

Wu Ting Fang, 31. 

Yangchow, Emmanuel Chapel, 36; 
general. 6, 25, 34; Mahan School, 
14, 34; St. Faith's School, 14, 34. 

Yangtze Kiang, 3, 4, 7, 21. 

Yellow River, 3. 4. 

Yuan Shi Kai, 28, 30. 

Zangzok, 14, 34. 
Zoroaster, 5. 

1 Ed. 5-24 2M Sch. 



3 ta