By David Cheung
Utilizing usually hitherto unstudied fundamental fabrics, this monograph stories a really major episode in chinese language Christianity. targeting the origins and earliest background 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 notion, and the character and dynamics of ‘native’ spiritual paintings. super necessary is the severe evaluation of South Fujian when it comes to self-propagation, self-government, self-support and natural union. the major parts advised for destiny learn also are fairly thought-provoking. the quantity is principally priceless to social and church historians, missiologists and sociologists.
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Extra info for Christianity in Modern China: The Making of the First Native Protestant Church (Studies in Christian Mission)
The same operational mode applied during Burns’ second period in China. Upon returning to the empire in 1855, he immediately set out for Shanghai and arrived on the 20th of July. It was the desire to reach the Taipings in Nanjing that brought him to that city ‘but notwithstanding this I shall not be rash in seeking to force my way to that place, but I shall be ready to fall in with any indication that may be given by God in his Providence etc. 108 About this time, Burns received a letter from Banlam asking him to return at the soonest time.
M. Matheson, from Amoy, 8 June 1852 = Mess (1852) pp. 282–283. 95 Burns, Memoir, pp. 10–11. 96 Bx119/F5, Burns from Amoy, 17 January 1853 (typed copy in Bx118/F4). Cf. Burns from Amoy, 16 May 1853, Mess (1853) pp. 290–291; 6 June 1853, Mess (1853) p. 291; 16 January 1854, Mess (1854) pp. 217–218. 97 Burns, journal of 12 March 1853, in Miller, ‘Greatheart’, p. 143. This Pilgrim’s translation was not the one done later in Beijing which Band claimed to have ‘ranked third in the list of Christian classics drawn up by the Centenary Conference of 1907’ (WHP, p.
Two short visits were made in 1857 and 1860. See Burns from Amoy, 25 November 1858, in Burns, Memoir, p. 479; pp. 498, 596–597. 122 Burns, Memoir, pp. 486ﬀ. 116 31 in July123. With the Pechuia matter resolved, Burns promptly left for Fuzhou in October 1859. 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.