13 AFTER THE PERSECUTION

Chapter 13 AFTER THE PERSECUTION Say not the struggle nought availeth, The labour and the wounds are vain, The enemy faints not nor faileth, And as things have been they remain.

If hopes were dupes, fears may be liars, It may be in yon smoke concealed Your comrades chase e en now the fliers, And but for you possess the field. For while the tired waves vainly breaking Seem here no painful inch to gain, Far back, through creeks, and inlets making, Comes silent flooding in the main.

ARTHUR HUGH CLOUGH

NOW that the storm of persecution has spent itself, and a measure of calm has ensued, it is of some importance to inquire, What is the present position, and what are the future prospects, of the native Christian Church ?

It is too early, of course, to make anything like a final pronouncement, or to offer a complete solution of so difficult and complex a problem. Time alone will do that. Still there are a few facts to hand to enable us to estimate the effect of recent troubles upon the life of the Church; nor are there wanting indications that may help us, if only in roughest outline, to forecast the probable trend of future events. The destruction wrought by a tempest upon the trees of a forest is ever a sad spectacle. On every side we trace the marks of its devastating winds. Here, fallen trees strew the ground; there, though not altogether uprooted, others are so maimed and broken that it will take them years to recover from the shock. Upon reflection, however, we cannot fail to be impressed by the fact that the vast majority have stood firm. They have miraculously weathered the storm. They have struck their roots deeper into the soil, and have gained strength in consequence.

It is not otherwise in the spiritual world. The violent persecution that swept like a hurricane over the native Church of Manchuria wrought sad havoc. It completely obliterated for a time the external marks of organization By the wholesale destruction of property it practically left the Church without a roof over its head. It made many gaps in the member ship, while some who still survive, have so suffered that they will never be the same again. We cannot fail to be impressed, however, by the fact that the majority have stood the test better than some of us had even dared to hope, nor can we doubt that they have gained spiritually by the experience.

Some features of the persecution may be briefly indicated. In most districts three distinct stages are discernible:

(1) fining;

(2) torture, for the purpose of exacting money, or of coercing the convert to renounce his faith ;

(3) killing, attended often by the most revolting cruelty. The extent and severity of the persecution were determined in most districts by the personal attitude of the magistrate or village headman to Christianity, or, conversely, to the " Boxer " movement. Where the magistrates were friendly disposed and, to their honour be it said, there were not a few they did all in their power to shield the Christians. To further this end they issued a form of " Recantation Certificate," l upon which it was distinctly stated that the purchaser "rejected the false and returned to the true." Some members, in order to protect their families, hung up in their homes the picture of the " Kitchen-god " a prevalent form of idolatry ; others, under torture, were induced to burn incense and to worship idols set up by the " Boxer " leaders ; while in a few cases, gambling and opium- smoking, both of which are proscribed by the rules of the Church, were indulged in, to prove to their heathen neighbors that they had renounced the faith. The number of those who accepted " Certificates of Recantation " was very large probably one-third of the total membership but it is only fair to state that most of them do not seem to have realized at the time the seriousness of their action. They regarded it merely as a temporary expedient for the saving of life, or as a means of escape from torture, but not, as in any sense, implying a final abandonment of Christianity. As they themselves naively confess : " By the grace of God we were permitted to tell a lie." This, of course, reflects upon the imperfect development of many of the members, whose Christian faith, be it remembered, is but of yesterday. Only the full recognition of this fact, coupled with the suddenness and severity of the trial they were called upon to face, can soften and temper our judgment of their action. " One much-respected elder, named Li, up till now looked upon as the future pastor of the Liaoyang church, who was at the time in charge of a country district chapel, fled with wife and children and hid in the millet fields for some weeks. At last he came to a point when he had to choose between fleeing by himself (leaving his wife and family alone and unprotected, in the midst of great and imminent dangers, when she was nearing the time of her confinement) or accepting a certificate. He accepted it, but when relating the story afterwards he felt his position very keenly." We are in no position to condemn these people. They must be judged, it seems to me, not by their one single act of denial, but in the light of their subsequent attitude to the Christian faith. And this, we are glad to say, is all that could be desired. With the full knowledge of what it costs to be a Christian, they have shown no disposition to break with the Church, but have returned almost to a man, and have willingly submitted themselves to discipline. In some districts where the death-roll was so high we now know that they had no opportunity of recanting. They were simply hacked to pieces. To some extent this may explain the paradox that many of those who are found to have accepted " certificates," previously exhibited a higher type of Christian character than some who suffered death for their faith. They had no means of escape. Among the three hundred who were slain, there were many undoubted martyrs, men and women who had every opportunity given them to deny their Lord, but who steadfastly refused. Their heroic and noble witness has raised the native Church to a higher spiritual level. We have no desire, however, to parade their testimony as a proof of the high sanctity of the native Church. Rather would we seek to emphasize the educative value of such a trial to the Church as a whole. It has done for Christianity what years of preaching could not have accomplished.

We are pleased to note that there is manifest amongst the Christians an uncomplaining acceptance of the discipline of recent events. They recognize behind all that has happened the sovereign hand of God. Though they know that the persecution was most unjust, in so far as it was directed against them, yet there is a total absence of anything like a spirit of revenge. Though they have lost their all, there is no apparent disposition to murmur, nor desire to institute legal proceedings for the recovery of their lost property. Such a result amongst a people notorious for their love of litigation, is a distinct triumph of grace. An insignificant few, it must be sorrowfully confessed, have deliberately renounced the faith, and whilst the hope of forthcoming compensation may be determining the attitude of large numbers, it cannot be doubted that the great majority have risen clear above such considerations. If indemnity is offered and it would only be an act of justice it will be gratefully accepted ; but should it be withheld, we are convinced that it would not seriously influence the bulk of the members. On the whole, the native Church has emerged from its baptism of fire with a much-needed touch of other-worldliness upon it. To be a Christian is a matter of profounder import than hitherto realized Faith has been vivified, and the personal relation of each believer to the Saviour more sharply defined. A deeper appreciation of the means of grace, and a new born hunger for spiritual instruction now marks the assemblies of believers. In a word, the Church has perceptibly risen to higher spiritual levels. It may be temporarily reduced in numbers, but it has indisputably become purer in spirit. Nor can we doubt that in the immediate future the soil of Manchuria, made fruitful by the blood of its martyrs, shall yet bring forth an abundant harvest of souls. The work of reconstruction is already well advanced. Missionaries are now residing in the interior in all centers formerly occupied by them. Only a few of the more remote out-stations have not yet been visited. The native Church is rallying from the shock. The native preachers are, for the most part, back at their posts, and assemblies of the faithful meet steadily for worship. In spite of the political shadows that still darken the sky, one may reverently predict for the native Church a future not less fruitful than its past.

It is impossible, of course, to ignore the fact that the position which Russia now occupies in Manchuria has given grave cause for anxiety. I have no wish to add to the general anxiety by anything that I may say on so complex a problem. At the same time, nothing will be gained by shutting our eyes to facts. " Things are what they are, and the consequences will be what they will be ; why, then, should we wish to deceive ourselves." We may assume, I think, that in some sense Russia has come to stay. It is difficult, indeed, to see how she can retire from the position into which the logic of events has thrust her. Whatever her objective may be, she certainly cannot withdraw for many years without imperiling her railway. At the same time, we must not forget that Russia has not yet closed her hand, and that she herself has repeatedly repudiated the idea of a permanent occupation. Her path is beset by enormous difficulties. She has to reckon with the strenuous opposition of Japan, she is limited by her own financial embarrassments, and by the fact that she has not the men who could administer the country. In face of these facts, it may be doubted whether she will seek to do more for many years to come than simply guard her railway and turn her attention to the development of the material resources of the country. The whole situation might yet be saved if China herself, profiting by the lesson she has just learned, awoke from her long slumber and threw her whole strength into the saving of this valuable part of her Empire. The recent opposition of the southern viceroys to the cession of Manchuria makes such a consummation not impossible.

Assuming, then, that we shall have to reckon with Russian influence in the future, how is this likely to affect the native Christian Church ? In the course of conversation I once put this question to a Russian official. He at once assured me that it was foreign to the genius of the Russian people to persecute any religious sect as such. And when I reminded him of the case of the Stundists, he replied that wherever the Russian Government had taken such action it was because political complications had arisen, as, for example, the refusal of the Stundists to serve in the army. The one thing which Russia will not tolerate is proselytism amongst the members of the Greek Church. Russian officials in Manchuria are now well enough aware, however, that we have no call to embark upon a mission of that kind, and we have given them every possible assurance that we shall not inter-meddle in Chinese politics. Should the Orthodox Greek Church, which is at present holding services for its own members throughout the country, think fit to open its doors to the Chinese, it is possible that many would seek admittance to her communion. The advantages to be derived from such a course are always present to the minds of an Asiatic people who cannot well afford to disregard the prestige which association with the ascendant political power is sure to confer. But, except in so far as it would tend to complicate the religious problem to the native mind, one could only welcome such a missionary development on the part of a church that has hitherto confined its operations to its own people. The great mass of our converts would, I am convinced, be proof against such considerations, and, if not unduly interfered with, could maintain their protestant position to the last.

But, to come to the crucial point of the whole problem. What effect, let us ask, will Russian occupation have upon our mission ? And here I should like to say at the outset that we can never forget our indebtedness to Russia. Their timely and generous assistance saved the lives of some of our missionaries upon the outbreak of "Boxer " hostilities. They were instrumental in staying the ravages of persecution, and in so far as they were able, threw the aegis of their protection over the Christians. At the beginning of the war they accepted the services of one of our medical missionaries, and thus made it possible to open early communication with our distressed people. And when a measure of peace had been restored, they did everything in their power to facilitate the return of the other missionaries, that they might visit their scattered flocks in the interior. Indeed, but for their present position in the country, our missionaries could not now with safety reside in the interior at all. Our relations hitherto have been most cordial, and various officials have, in an unofficial way of course, repeatedly professed that the Russian Government have no intention of permanently interfering with our work. Where it has been supposed necessary to impose restrictions, such as in regard to the opening of street-chapels for preaching to the heathen, it is only, we are informed, a temporary prohibition, due to the yet disturbed condition of the country and the restlessness of the people. For the present, then, we apprehend no danger. We see no just cause for alarm. Our missionaries have quietly moved back to their posts, recognizing the status quo ante as still valid, and though it is becoming increasingly plain that we shall have to reckon with Russian influence in future, we are resolved to do our utmost to deserve their good opinion. " We are content to accept, without quarreling with it, a state of facts which we do not like, but which we cannot alter ; to work in the harness provided for us by an ordering which is not our own ; to merge our personal mortifications and disappointments in larger interests to which we have devoted life." The door is still open. Our present duty is therefore plain. We must do what we can for the people whom God has intrusted to our care, in the faith that " He which hath begun this good work will perform it until the day of Jesus Christ."