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Forty more of my people surrounded by the boxers were asked to deny their faith, and on their refusal, were slaughtered in cool blood.

While we were besieged, during an armistice, the Boxers promised immunity to the Christians, if they would only deliver to them the two European priests. I told my men that if they thought it would do them any good, we were ready to die. They answered: Father, we promised to stay with you for life or death, we will stand by what we said and the battle went on.

A review of the Catholic missions would not be complete without statistics:

The latest I could find about the Catholic schools, was Krose's Katolischen Missionen statistik which gives in 1907 4857 schools with 118,013 pupils male and female.

In 1909 there were in China, 1,210,054 Catholics, 45 bishops, 1424 European and 631 native priests, 1215 seminarians, 229 European and 130 native lay brothers, 558 European sisters and several thousand Chinese nuns, 13,000 mission places, 8500 churches, chapels and oratories, 400 orphanages with about 24,000 pupils, and 600 dispensaries, hospitals and homes for old people (Cf. Herder's Konversation lexikon: Supplement 1911.) The Calendrier annuaire of the Observatory of Zi-ka-wei (Shanghai), 1912, gives for 191011: Number of bishops, 49; European priests, 1426; native priests, 627; number of Catholics, 1,363,697. That publication is very reliable.


Considering the small resources of the Catholic missions this seems a satisfactory result. In east Mongolia in 1906 we received from the Society of the Propagation of the Faith about 14,000 francs not quite $3000. If we assume that the missionaries receive $3000 more through their friends and relatives, that would make $6000 to provide for 48 priests, 3 boarding schools, 15 residences, 66 schools, and a number of catechists. The Christians being generally poor, contribute very little. The possibility of keeping up these various works, can only be explained by the fact

that the cost of living is very low and that the missionaries not only receive no salary, but contribute to the work all the gifts made to them personally.

The great need of the day in China are higher educational institutions. The lack of resources alone prevents their foundation in every vicariate. Catholic high schools or colleges are established in Zi-Ka-wei; Shang-hai, Canton, Hong-kong, Tien-tsin, Pekin, Nan-kin, and even in Mongolia, for Christians and non-Christians, but they are too few. The Protestant missions are far ahead in that line of equipment. They have five modern educational institutions to every Catholic one. These schools are the best means of injecting some Christian spirit into the reform movement that that pervades China.

The need of that spirit is apparent to all students of Chinese history. That great nation whose people are sturdy, intelligent, laborious, sober and patient and have so many great qualities, was ever held together by fear and torture. It passed through more bloody revolutions than any other country, and a spirit of anarchy is latent among the people, ready to explode any time. Indeed during the nineteenth century, I count thirteen uprisings and rebellions in comparison with which the revolutions of Christian nations look like child's play, in which more lives were lost than was

the entire population of Europe in 1870. During the No. XX

Taiping rebellion 20,000,000 people perished in the one province of Kiang-su. During the Tch'ang-mao-tze rebellion, Marshall Seng after crushing the rebels on the battlefield, pacified the south of the province of Cheh-lih by beheading 100,000 men. Piracy and robbery are always practiced on a great scale, and the idea the people have of their morality is rather strange.

To put it in Chinese terms: Robbery for them is a very good business giving easy and big interest, but done with a big principal! One's head is the principal. In 1901 in a small town of Mongolia 280 robbers lost that principal in one row, after first seeing their chief ironed to death with red-hot flat irons.


Those facts should give some matter for reflection to those who exalt the Chinese civilization, without seeing its shortcomings, and deny the need of missionary work among them. Viewing that work merely from the political and utilitarian standpoint, may we not reasonably conjecture that if ever, seems quite possible, the yellow race should put his myriads against the armies of the white man, the Christian spirit infused even in the non-Christians by the work of the missionaries will serve to allay inter-racial bitterness, and the Chinese Christians will easily induce their fellow countrymen to trust the Christian nations, and enter into friendly relations with them. Is it not quite possible that the work of the missionaries may some day preserve from torture and slaughter the grandchildren of their critics?

This view partly answers the question sometimes asked: Is the vast expenditure of money and energy for the conversion of the Chinese really worth the while?

Looking at it from a religious standpoint, the Catholic believes that the saving of one soul would more than compensate for the entire outlay by Catholics and Protestants alike.

Progress in the work has been slow, first on account of the natural apathy of the Chinese people towards religious questions; Secondly on account of the frequent persecutions against the Christians, and the destruction of their lives and property in political disturbances and rebellions; thirdly on account of the prejudices aroused against the Christian religion by the greed of the western nations for Chinese territory and resources, the missionaries being much against their will implicated by some of the powers, and so being regarded as agents of the foreign aggressors; fourthly on account of the divisions of christendom, which the Chinese are not slow to note.

Notwithstanding all these obstacles, the outlook is fairly bright. Since the Boxer uprising, the conversions have enormously increased, and now that the educated among the Chinese are all eager for western methods and western culture, now that the spirit of civil and religious freedom

has conquered China, the missionaries will try to reap a big harvest of souls, and to instill into the nation at least a leaven of Catholicism. It is true, as long as the Catholics in China depend on foreign countries for their priests and resources, Catholicism cannot expect to take hold of any large part of the Chinese people, but it is the earnest desire of all concerned to see as soon as possible the Catholic Church in China presided over by native bishops ministered to by native priests and sustained by her own resources.


By John Franklin Goucher, LL.D., President Emeritus of
Goucher College; President of Board of Governors,
University of Chengtu; Trustee, University
of Peking

Christian education in China during the past few years has made notable progress. Like the century plant, which spends many years in spreading its roots, elaborating its stout stem and fleshy leaves, and storing material, then, with startling suddenness elevates its "mast," unfolds its flowers, and matures its fruit; so Christian education has had a protracted season of diffused and experimental ministry in China. This has been of great value, and was preliminary to its fuller development.

It is rapidly passing from the sporadic, individualistic, empiric, and competitive stage of its early history. Its problems are being defined, its work organized, its methods standardized, and leading educators and missionary societies are coöperating in spirit and effort to elaborate and establish a thoroughly articulated system of Christian education, covering the whole range from kindergarten to university. This has assumed the proportions of a widely extending movement. Its spirit and motive are inseparable from Christianity, but were greatly quickened by the findings and influence of the World Missionary Conference at Edinburgh.

Many have thought that Conference the greatest ecclesiastical gathering since Pentecost. It had the work of all previous gatherings to build upon. It registered a wider range and greater variety of Christian experience than any previous one. It interpreted larger achievements of grace and more varied and more insistent opportunities for the transforming and constructive ministries of evangelical Christianity than ever before. Its personnel was more typi

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