Читать книгу A Brief Modern Chinese History - Haipeng Zhang - Страница 18

Ambitiously aspiring to conquer the entire globe for Christ, Christian missionaries began arriving in China as part of the colonial project. Jiao’an (literally, the Christian cases), which refers to the historic incidents involving Christian missionaries in China, was the result not only of the contradiction between foreign imperialism and the Chinese nation, but also of the conflict between Chinese tradition and Christian culture. To some extent, Christian missionaries were at the center of the West’s colonial aggression. Charles H. Denby, then the leading American diplomat in China, confirmed that the information collected by missionaries was very helpful to the American government. In fact, as early as the 1850s and the 1860s, William

B. Reed, one of Denby’s predecessors, acknowledged that Christian missionaries and their endeavors greatly contributed to America’s interests. Some Christian churches in China were actually operating as agencies of secret services. A top Russian diplomat corroborated this, saying that the Beijing branch of the Orthodox Church gave him accurate advice, which he could use to follow the right path in negotiating the Beijing Treaty. As a reward, the Russian government granted the Church huge pieces of land grabbed from China and paid its clergy.

Western missionaries were allowed to enter China due to the treaties signed in the Second Opium War. Not only were they allowed to do missionary work but they also had the right to rent or purchase land. Under such circumstances, conflict between the Western missionaries and local residents was inevitable. Needless to say, missionary work in early modernizing China was supported by the Western powers’ guns and artilleries. For this reason, some missionaries were reliant on the colonial powers. Some Chinese regarded the missionaries as spokesmen for the colonial powers and, for this reason, felt much resentment toward them. Land disputes involving missionaries and residents were not uncommon at this time. The missionaries forcibly spread their faith at the cost of others’ land and property, which aroused great discontent among local residents. They bullied people who tried to resist the invaders. Missionaries complained to the consulates, which then pressed Qing’s government to comply with their demands. Local governments had no alternative but to suppress the Chinese residents.

Gradually, the foreign churches grew into privileged and powerful interest groups. The Christian churches in China rarely took the local governments seriously. These all-powerful spiritual halls were appealing to local ruffians and hooligans. On the other hand, it should be pointed out that some missionary societies did do their best to help China and its people by founding modern hospitals and schools, as well as offering sympathy and help to people in need. Nevertheless, they could not bring any fundamental changes to the imperialist powers’ invasion of China.

The foreign missionaries continued to swarm into China after the Beijing Treaty was signed and continued to grow increasingly powerful in China. The growth in the number of churches, clergy, and followers was remarkable. In 1860, there were 20 missionary societies; in 1884, there were more than 30. The number of missionaries increased from 180 in 1864 to 1,296 in 1890. In 1860, there were 14 missionary residents scattered across the treaty ports of six coastal provinces in southeast China. In 1884, this number reached 238, spread over all the coastal provinces, the Yangtze River, and some inland provinces such as Shanxi, Gansu, Guizhou, and Yunnan. The number of Christian converts was 400 or so in 1857; by 1893, this number had increased to 55,000. In 1860, there were nine Catholic missionary societies; in 1894, there were 21. The number of Catholic parishes increased from 10 in 1844 to 34 in 1883. A club of foreign-born Catholic priests was also established that had 100 members in 1846; by 1885, it numbered 488 members. These priests wandered around China, leaving their footprints in many remote provinces such as Tibet, Taiwan, Heilongjiang, and Hainan Island. Statistics indicate that, in 1850, China had 320,000 Catholic converts; four decades later there were more than half a million Catholics.32 As for Protestantism, by 1877 there were 473 missionaries, 91 missionary societies, 511 branches, 321 churches, and 13,035 converts.33 The largest missionary society was the China Inland Mission (CIM),34 founded by James Hudson Taylor, a British missionary, in 1865. When it first started, it had only three members; however, three decades later, it comprised 650 priests, 270 outposts, and approximately 5,000 followers.

The Catholics built a cathedral in each parish. Usually, such grand churches were situated in metropolises such as Beijing or regional centers like Ji’nan, while some were built in remote rural areas in Hubei and Hunan. The Orthodox Church’s missionary corps was financially supported by the Russian government and, for this reason, followed the Russian authorities’ instructions. Orthodox churches were established in Tianjin, Harbin, Shanghai, and Xinjiang after the signing of the Beijing Treaty.

Four decades after signing the Beijing Treaty, China witnessed more than four hundred incidents involving Christian missionaries which provoked the resentment of many local residents. The most well-known incident took place in Tianjin. The French had built a cathedral and an affiliated care center that adopted children. On occasion, money was given to those who brought children there and consequently, a few ruffians kidnapped children and gave them to the church in exchange of cash. In the summer of 1870, some adopted children died of infectious diseases and were buried in a mass grave. Because of poor burial, stray dogs feasted on the dead bodies of children. Some believed that these children had been tortured by the church. It was even rumored that the children’s eyes were gouged out and their hearts torn out. At this time, a child trafficker was captured by the local authorities and confessed that one of his accomplices was a Catholic. When informed about this, the magistrate immediately asked for instructions from Chonghou, the highest imperial official in Tianjin. Chonghou delivered a formal note to the French consul in Tianjin, notifying that the suspect be examined by the investigators. Soon residents and staff from the French Consulate clashed. The Consul ordered Chonghou to suppress the residents by force. The clashes were fierce and resulted in the French Consulate, some foreign banks, and Christian churches being destroyed by fire.35 In total, twenty foreigners, including the consul and his secretary, as well as sixteen Chinese Catholic converts lost their lives in this incident.

Seven Western countries—Britain, France, Russia, Germany, Belgium, Spain, and the United States—protested and sent their warships toward Tianjin. A French admiral threatened to burn Tianjin to a cinder. The United States’ Minister to China, Frederick F. Low, in his letter to Hamilton Fish, the Secretary of State, said that many more menacing threats were made such as beheading all Chinese officials, overthrowing

the Chinese government, and turning China into a protectorate.36 The threats frightened Qing and it ordered Zeng Guofan, who was on medical leave, to immediately return and handle the affair. Zeng knew that China had no choice but to compromise.37 Despite knowing who was responsible for the incident, he removed the top government officials in Tianjin and sentenced 20 people to death and sent another 25 people into exile. In addition, 500,000 taels of silver were paid to France as compensation. Chonghou went to France, where he, on behalf of the Qing government, offered a formal apology. Zeng admitted that the case was not handled well.38 Some accused Zeng of being a coward.39 Zeng also felt ashamed because of his poor handling of the Tianjin incident.

The Sino-French War was a stimulant to the jiao’an that took place in Fujian and Zhejiang, where some churches were burnt. More than 40 missionaries were expelled from Guangdong and Guangxi and 50 or so churches were destroyed. There were huge protests against the missionaries in Sichuan and Hebei. In Dazu, a county of Sichuan, a poor miner in September, 1890, launched an armed revolt, rallying the people to resist the established power of the church. The next summer and fall, resistance to the church swept through the middle and lower regions of the Yangtze River. In the Chengde of Zhili (present-day Hebei), tens of thousands of local residents dealt a heavy blow to the Catholic church. Four years later, the Chengdu incident broke out and dozens of Catholic and Protestant churches were burnt to the ground in Sichuan.

Jiao’an was representative of China’s relationships and conflicts with the West. The Beijing Treaty granted foreign Christian churches the right to do missionary work in China. However, conflict between the foreign churches and Chinese residents was inevitable due to the cultural differences and the conflicts of interest regarding land. In many cases, the foreign missionaries gave protection to Christian converts whenever they were involved in disputes. To make matters worse, the foreign governments backing the missionaries used the unequal treaties to pressure the Chinese authorities. They even applied extraterritoriality to Chinese Christian converts. As a consequence, few local governments dared to get involved in disputes involving missionaries and their protégés, and, as a result, Chinese residents often had to endure injustices. Evidence that China was further in decline.