By David Cheung
Utilizing ordinarily hitherto unstudied basic fabrics, this monograph reviews a really major episode in chinese language Christianity. concentrating on the origins and earliest historical past of Protestantism in South Fujian, this analytical-critical research investigates the evolution of the church buildings which pioneered in indigenisation and ecclesiastical union in China throughout the 19th century. a few topics studied are primitive missionary pursuits and techniques, the connection among the ‘Talmage perfect’ and the Three-self thought, and the character and dynamics of ‘native’ non secular paintings. tremendous necessary is the serious evaluation of South Fujian by way of self-propagation, self-government, self-support and natural union. the major components urged for destiny examine also are fairly thought-provoking. the quantity is mainly worthy to social and church historians, missiologists and sociologists.
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Additional resources for Christianity in Modern China: The Making of the First Native Protestant Church (Studies in Christian Mission)
40 Parting ways thereon, Douglas proceeded to Amoy arriving in mid-July41 while Burns went to Shanghai42. 43 Thus the Protestant occupation began with Kolongsu as its base but relocated to Amoy after two years. The geographical site of the genesis of Banlam devolution was thereby ﬁxed a dozen years before 31 Young from Amoy, 10 June 1850, Mess (1850) pp. 473–475. Contra Islay Burns and Matheson who thought that Young started labour at Amoy in March 1850. See Islay Burns, Memoir of the Rev. William C.
165. 18 AR-AB (1846) p. 169. 20 Finally on 20 April 1856, John S. 21 On the EPM side, the ﬁrst22 China missionary William Chambers Burns23 reached Hong Kong in November 184724 where he later recruited Dr. 30 Following a brief and unfruitful sojourn in Canton, Young returned to Hong Kong where he met a company of eight ‘newly-arrived missionaries who were about to proceed up the coast to their sev- 19 AR-AB (1849) pp. 167–168; cf. APGS (1849) p. 500. AR-AB (1851) p. 124; cf. (1850) p. 160. 21 723CM/Bx1, Joralmon from Amoy, 30 July 1856.
124 In both cases, not only was Burns simply ﬁlling in a gap left by others, his quickness to leave at the soonest opportunity proved that he never intended the ﬁlling-in to take on a permanent basis. His determined avoidance of a ﬁxed long term post could not be made any more evident. Furthermore length of stay in a particular place does not automatically imply the doing of pastoral work. The testimony of an EP colleague summarises things well. 125 Indeed church formation never did become a signiﬁcant part of Burns’ primary object throughout his missionary career.