By David Cheung
Utilizing typically hitherto unstudied fundamental fabrics, this monograph experiences a truly major episode in chinese language Christianity. concentrating on the origins and earliest heritage of Protestantism in South Fujian, this analytical-critical examine investigates the evolution of the church buildings which pioneered in indigenisation and ecclesiastical union in China throughout the 19th century. a few matters studied are primitive missionary pursuits and techniques, the connection among the ‘Talmage excellent’ and the Three-self thought, and the character and dynamics of ‘native’ non secular paintings. tremendous worthwhile is the severe review of South Fujian by way of self-propagation, self-government, self-support and natural union. the major parts urged for destiny learn also are rather thought-provoking. the quantity is principally worthwhile to social and church historians, missiologists and sociologists.
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Additional info for Christianity in Modern China: The Making of the First Native Protestant Church (Studies in Christian Mission)
49–51. Mess (1854) p. 51. 148 Young from Amoy, 15 August 1853, Mess (1854) p. 51. 149 Young of 15 August 1853, Mess (1854) pp. 51–52. 150 Johnston to Dr. Hamilton, from Amoy, 21 December 1853, Mess (1854) pp. 82–83; Burns of 16 January 1854, Mess (1854) pp. 217–218; AR-FMC, in Mess (1854) p. 149. 151 Bx119/F5, Burns to Mr. Matheson, from White Water Camp, 16 January 1854; cf. Young of 11 January 1854, Mess (1854) p. 217. 147 36 uncertain terms that Young regarded educational work as a means to a higher end.
Although Doty, Talmage and Douglas were the only foreign players in the Sinkoe event of 1856, the inﬂuences and performances of their predecessors or former colleagues were not entirely immaterial. Thus even if the RCA sometimes dated the oﬃcial inauguration of its Amoy Mission to 184444, the proper place to begin our survey is with Abeel. On the EP side, we likewise begin with Burns its ﬁrst China missionary. On account of the pioneer character of our period, the matter of missionary objectives tended to be somewhat ﬂuid especially in the earliest years.
Matheson, from White Water Camp [= Pechuia], 16 January 1854. Also, Burns of 6 June 1853, Mess (1853) p. 291. 94 28 was much activity indeed but deﬁnitely no intentional eﬀorts at church formation in any way. Even during and after the Pechuia awakening of 1854, Burns exhibited no desire for church planting or pastoring. In April when he thought ‘the time is near’ to gather some of the inquirers into a church100, he asked the Dutch-American missionaries to take the full responsibility for the examination, baptism and subsequent ‘pastoral oversight’101 of the Chinese converts.