初谈宋尚节 （接上文）宋尚节在厦门         第二届全国查经大会         另一件重要的事件是1936年7月10日至8月8日宋尚节带领在厦门举办的第二届全国查经大会（The Second Nationwide Bible Institute）。[1] 鼓浪屿的三一堂抢在大会之前盖好，堂内可容纳一千六百人。[2]大会共有约两千名代表参加，其中不少人远道而来，包括台湾、新加坡、马来西亚和菲律宾等。数千人共同用一个月时间查考整本圣经，场面极为震撼。蔡志澄记下了此次大会开幕式上宋尚节所讲的“本届查经大会的使命”：[3]         “感谢主赞美主叫我们这第二届全国基督徒布道团查经会，得于今晚依期开幕。召集大会原非易事，幸蒙上主亲自作为其间，诸事乃得顺适如意。客秋，曾一度至南洋群岛为主作证，蒙恩者5000余人，饥渴慕义可见一斑，临行时，1000多人挥泪送别，状极伤感，登轮后独自一人关门恳吁上主垂怜这一般乏牧喂养的群羊。忽听微音，促余在厦举办第二届查经大会。感谢主竟自完成他所应许的话。回国后周行南北继续作证，眼看各处兄姊在奋兴后一片热诚低落千丈，轻信左道异端，走失迷途者比比皆是，更叫我坚心靠主完成本届查经会的使命。同时有北平等好几个地方，要我到他们那边去开查经会，可是为要顺服主的旨意，就决定在厦门举行了。         到底这次查经大会使命何在？我们也不能不细心思想。上帝选召我们原要造就我们做个良好的工人，忠勇的战士。在这末世主快再临的时候，上帝再三催促我们要起来担负他所付托我们的职责！我们到这里来，并不是为物质上的享乐，乃要付相当代价追求真理的实在。好像这次从沪到厦同行者80多人，受不了风浪颠荡，许多人晕吐僵卧备尝辛苦，叫我不禁伤感流泪。同行的人，束手无策只好用吟诗祈祷互相安慰。上帝愛我们召我们到达此地，要我们在真道上打定根基，希望大家多用安静工夫或在山上，或在密室，恳切求主指示，叫我们更加认清此来的使命。现在请看提摩太前书第一章，这里所提的6点很可以做我们本届查经大会的参考：辨别真伪——3，4节。在这末世时代左道邪说，到处烽起，淆乱听闻，一不小心必至跌倒。去年我到南洋一带工作，一走之后，就有人传讲须受浸两三次………才能得救等异端，动摇软弱兄姊的信心，其他各处恐怕也有同样的情形发生。希望主这次赐给我们一个辨别真伪是非之灵，叫我们不致误堕撒旦的网络。愛心道路——5节。我们愛主的心，太浅薄了。真诚愛主的人较诸夫妇之愛还亲密。雅歌一书即在描写基督徒间的亲密关系。那种纯洁、真挚的愛心是我们每个基督徒应有的。求主领导我们跑上愛的道路，叫我们愛主之心，一天深似一天。谦卑到底——6至11节。蒙恩的人常常犯了一种通病，步教法师的后尘，目空一切，高傲自大。丰富的灵恩就因着高傲断送去了。去年杭州大会的时候，灵恩沛然下降，多少弟兄姊妹大受灵雨滋润，勇气百倍，为主作证成绩斐然，魔鬼也在那个时候乘虚而入，叫一部分的人夸耀自己，一蹶不能复振，真太可怜。求主帮助我们克服自己，情愿与他同死同生，献给主用。荣耀圣名——17节。当我们向外布道，人家不喜欢的时候，常要故态复萌闹出气，责骂别人。其实我们都要经过这个阶段，使徒保罗蒙了恩召他并未夸张自己，且深知自己毫无力量，完全出乎主之恩愛，换句话说，他把一切的荣耀归给为他被杀的羔羊。打美好仗——18节。信徒和恶魔绝无妥协的余地。信徒虽然渺小无为，但靠凯旋之主凡事必能得胜有余。此番南下船中有180几个受过军事训练的青年学生，他们的精神饱满英气万分。在他们的思想中好像只有远大的将来，没有丝毫的怯懦彷徨混杂其间。但愿在座同道个个都受属灵的军事训练，成为基督的精兵，在战场上打美好的胜仗！保守良心，洁净自己——19，20节。许多信徒，良心丧失，在罪恶中混沌过活，有如汪洋扁舟，被风浪打得破烂不堪，覆沉堪虞！我们切要求吾主，管教我们，拯救我们，叫我们冲出孽海的汹涌，延登彼岸，做个完全得救的人！末了，但愿慈悲之灵、愛人的上帝把这些恩赐，丰丰富富的浇灌我们，充满我们，阿门！ ”              宋尚节在一个月之内带领会众查考整本66卷圣经，一千一百八十九章。令人赞叹的是，有972人全程参加。期间，宋尚节有时晚上备课到十二点，凌晨三四时又起来继续准备。他似乎预示到大雨将至，心中有极强的紧迫感，嗷嗷待哺的小羊需要装备，免得他们在风雨中走迷道路。七月二十六日早上，在毓德学校后山开露天查经会，天降大雨，许多人撑起伞，伞伞相连，形成一个合一的屏障，大家在雨中肃然而立，安静听道。会后，许多人仍留在雨中，心中涌出的感动久久不能平静。[4]          八月四日，宋尚节在日记中写了一首短歌：          “举目四面是黑暗，不觉伤心下泪。           靠自己奔跑前程，孤单灰心失志。           求我主与我同行，领我经过幽谷，           名利生命可丢弃，有主可说够了！”[5]         在大会闭幕时，宋尚节说到：“这本圣经算是你们的了。现在你们要带出去。我不过是送给你们一把钥匙，你们回去还要自己研究，里面有许多隐藏的宝贝，等候你们自己去开发。但愿上帝重用你们，为末世的精兵——这是这一次查经会最大的目标…… 虽然人家攻击毁谤，可是我只觉得在上帝与人之间无愧。我只是拼命的传福音，不贪取一块钱；同时我在这一个月中，好像被囚在监狱里，好多人要见我，实在抱歉得很。然而，这是出乎万不得已的，因为我每天都要预备分给大家的灵粮，忙得不可开交……        此外，我还要求上帝祝福你们，巴不得你们回去，到各地方鼓励查经。亲愛的兄弟姊妹！不要亏欠上帝的荣耀，你们白白得来的恩赐，也要白白的施舍出去……         我还告诉你们上帝奇妙的恩典。在还未开会以前，我求上帝三件事：一、天气凉快；二、聚会有良好的精神；三、会员身体平安。感谢主！他愛我们，不但叫天气特别凉快，还使聚会的精神一天比一天好。会员中虽有几位身体软弱的，然而一经祷告身体就好了。哈利路亚！荣耀归主！……        末了，愿上帝与你们同在，直到主再来！阿门！”[6]        这次聚会深深感动了一位教育传教士——在厦门女子中学（The Amoy Girl’s Middle School）任校长的霍尔克博尔小姐（Miss Tena Holkeboer）。她在写给朋友的信中说，那是“自己最深刻的经历”——看到来自中国各地的代表团被介绍给会众，并聆听他们各自献上最喜愛的圣诗。[7]        后来，蔡志澄评价道：       “夫圣经者真理之宝藏也。其宗旨之正大。感力之雄伟。诚为世上万书之书。历万古而常新。盖即上帝亘古以来。藉诸先圣先知将其律例典章救恩妙道。昭示世人之经典也。经中真理丰富深远。令人取之不尽用之不竭。凡蒙圣神启示。心虚玩索。必能百读不厌津津有味也……以言人数不谓不多。以言区域不谓不广。实空前之盛会。而以一月时光采用单纯式考查新旧约书。使一般人士得窥圣经全豹。饱尝灵恩滋味。尤称壮举”。[8]                [1] 宋尚节主领的第一次查经大会于1935年在杭州举行。                [2] 施玮(Shi Wei), 《献祭者》The Sacrifice，518。                [3]John Sung, Commentary on Joel, https://wellsofgrace.com/messages/song-sj/hmgl/07.htm, notes complied by Cai Zhicheng (蔡志澄), https://wellsofgrace.com/messages/song-sj/hmgl/07.htm, accessed October 29, 2025.  John Sung, Dr. John Sung’s Bible Study(I) (宋尚節全集———講經集（上）（Taiwan: Glory  Press, 1988), 3-5.                    [4] 施玮(Shi Wei), 《献祭者》The Sacrifice，520-521。                    [5] 施玮(Shi Wei), 《献祭者》The Sacrifice，522。                    [6] John Sung, Dr. John Sung’s Bible Study(III) (宋尚節全集———講經集（下）（Taiwan: Glory  Press, 1988), 469-471.                 [7]Anne C. Kwantes, She Has Done a Beautiful Thing for Me: Portraits of Christian Women in Asisa (Manila, Philippines: OMF Literature, 2005), 184-185. 转引自Lim Katong, The Life and Ministry of John Sung (Singapore: Genesis, 2012), 185.                    [8] Cai Zhicheng (蔡志澄), “宋尚节讲经集原序”(The Original Preface to John Sung’s Bible Study), in Commentary on Joel, https://wellsofgrace.com/messages/song-sj/hmgl/07.htm, accessed October 29, 2025.

11/9/25 Pastor’s Word   An Initiative Reflection on John Sung (continued from the above) Xiamen· John Sung in Xiamen         The Second Nationwide Bible Institute (1936)         Another significant event was the Second Nationwide Bible Institute, held in Xiamen from July 10 to August 8, 1936 by John Sung. [1] The newly built Trinity Church on Gulangyu was completed just in time, able to seat 1,600 people. [2] The conference drew about 2,000 delegates, including representatives from Taiwan, Singapore, Malaysia, and the Philippines. For a full month, thousands studied the entire Bible together—a truly stirring scene.          Cai Zhicheng (蔡志澄) recorded John Sung’s opening message, “The Mission of This Bible Institute”, [3] in which Sung expressed gratitude for God’s providence and recounted how the Lord had impressed upon him to hold the second national Bible conference in Xiamen after his evangelistic tour in Southeast Asia, where over 5,000 came to faith. Seeing the spiritual decline and spread of heresy after earlier revivals, Sung believed this institute was God’s means to equip believers and strengthen the church. He expounded 1 Timothy 1, drawing six key truths for the conference:       “1. Discern Between Truth and Falsehood — Verses 3–4        In these last days, heresies and false teachings arise everywhere like raging fires, confusing the ears of many. Without vigilance, one may easily stumble. Last year, when I went to minister in the Nanyang region, soon after I left, there were people preaching strange doctrines, saying that one must be baptized two or three times to be saved. Such heresies shook the faith of the weaker brothers and sisters. I fear that similar situations may also have occurred elsewhere. May the Lord grant us this time a spirit of discernment, that we may distinguish between truth and falsehood, right and wrong, and not fall into Satan’s snares.         2. The Path of Love — Verse 5         Our love for the Lord is far too shallow. The love of those who truly love Him is even more intimate than the affection between husband and wife. The Song of Songs portrays precisely such an intimate relationship between Christ and His people. That pure and sincere love is what every Christian ought to possess. May the Lord lead us onto the road of love, that our love for Him may grow deeper day by day.         3. Humble to the End — Verses 6–11          Those who have received grace often fall into a common disease: following in the footsteps of the Pharisees—despising all others and becoming proud and arrogant. Rich spiritual blessings are often lost through pride. At last year’s institute in Hangzhou, the Spirit was poured out abundantly; many brothers and sisters were greatly refreshed by the heavenly rain and, filled with new courage, bore fruitful testimony for the Lord. Yet at that very moment, Satan took advantage of the situation—some began to boast of themselves, and they fell, never to rise again. How pitiful! May the Lord help us to overcome ourselves, to be willing to die and live together with Him, and to offer ourselves fully for His use.          4. Glorify the Holy Name — Verse 17          When we go out to preach and people do not welcome us, we often revert to our old temper and lash out in anger, blaming others. But we must all pass through such a stage. The Apostle Paul, after receiving his divine calling, never exalted himself. He knew well that he had no strength of his own—everything came from the grace and love of the Lord. In other words, he gave all the glory to the Lamb who was slain for him.          5. Fight the Good Fight — Verse 18         There can be no compromise between the believer and the devil. Though Christians may seem small and powerless, through the victorious Lord they can do all things and are more than conquerors. On my recent southbound voyage, there were 180 young students aboard who had received military training. Their spirits were high, full of heroic vigor. In their minds there seemed to be only a grand future ahead, with not a trace of fear or hesitation. May all who are present likewise undergo spiritual military training, becoming soldiers of Christ who fight the good fight on the battlefield!          6. Keep a Good Conscience and Purify Yourself — Verses 19–20          Many believers have lost their conscience and live in sin and confusion, like a broken ship tossed upon the vast ocean, beaten and battered by the waves, in danger of sinking at any time. We must earnestly ask our Lord to discipline us, to save us, to rescue us from the raging sea of iniquity, and to bring us safely to the other shore, that we may become people who are completely saved!         Conclusion         Finally, may the merciful Spirit and the God of love pour out these blessings upon us richly and abundantly, filling us completely. Amen!”         Within one month, John Sung led the entire assembly through all 66 books and 1,189 chapters of the Bible. Remarkably, 972 participants attended the full session. Sung often studied and prepared sermons until midnight, rising again at three or four in the morning. On July 26, he led an outdoor Bible study behind Yude School, despite heavy rain. People stood quietly under umbrellas, which together formed a canopy of unity. Many lingered long afterward, deeply moved by the Spirit. [4]         On August 4, Sung wrote a short hymn in his diary:         “I lift my eyes—darkness all around,         My heart breaks, and tears fall down.         Running alone on my weary way,         Discouraged, faint, without the crown.         O Lord, walk with me through the vale,         Through shadows deep, Your grace prevails;         Fame and life I can forsake—         If I have You, that is enough!” [5]         At the closing session, Sung exhorted the participants:         “Now this Bible belongs to you. I have merely given you the key—go and unlock its hidden treasures yourselves. May God use you as soldiers of the last days. Though people slander and attack me, I have a clear conscience before God and man. I have spent myself preaching the gospel without seeking a penny. For this whole month I have been shut up like a prisoner, unable to meet visitors, because I had to prepare the spiritual food for you each day…          I pray that God will bless you. Go back and encourage others to study the Bible. Freely you have received; freely give…          Before the conference began, I asked God for three things: cool weather, spiritual vitality, and good health for all. God answered beyond my expectations! The weather was cool, the meetings grew stronger each day, and those who felt weak were restored through prayer. Hallelujah! Glory to the Lord!          Finally, may God be with you until the Lord returns. Amen!” [6]         The meetings deeply moved Miss Tena Holkeboer, principal of The Amoy Girls’ Middle School, who described it in a letter to a friend as “one of the most profound experiences of my life”—witnessing representatives from across China introduce themselves and sing their favorite hymns. [7]         Cai Zhicheng later wrote:          “The Holy Bible is indeed the treasure house of truth. Its purpose is lofty, and its power profoundly moving—it is truly the Book of all books in the world, ever new through the ages. It is the divine classic through which God, since ancient times, has revealed His laws, ordinances, and the wondrous way of salvation to humankind by the prophets and holy men of old.        The truths contained in Scripture are rich and unfathomable, inexhaustible to those who seek them. Whoever, under the enlightenment of the Holy Spirit, approaches it with humility and meditation will find endless delight in reading it again and again…         As for the number of participants, it was by no means small; as for the regions represented, they were by no means few. Truly it was an unprecedented assembly. In the short span of a single month, by means of a simple and direct study of both the Old and New Testaments, people were enabled to gain a panoramic view of the whole Bible and to taste deeply the grace of the Spirit—indeed, a most remarkable achievement.” [8]                  [1] 宋尚节主领的第一次查经大会于1935年在杭州举行。                [2] 施玮(Shi Wei), 《献祭者》The Sacrifice，518。                [3]John Sung, Commentary on Joel, https://wellsofgrace.com/messages/song-sj/hmgl/07.htm, notes complied by Cai Zhicheng (蔡志澄), https://wellsofgrace.com/messages/song-sj/hmgl/07.htm, accessed October 29, 2025.  John Sung, Dr. John Sung’s Bible Study(I) (宋尚節全集———講經集（上）（Taiwan: Glory  Press, 1988), 3-5.                    [4] 施玮(Shi Wei), 《献祭者》The Sacrifice，520-521。                    [5] 施玮(Shi Wei), 《献祭者》The Sacrifice，522。                    [6] John Sung, Dr. John Sung’s Bible Study(III) (宋尚節全集———講經集（下）（Taiwan: Glory  Press, 1988), 469-471.                 [7]Anne C. Kwantes, She Has Done a Beautiful Thing for Me: Portraits of Christian Women in Asisa (Manila, Philippines: OMF Literature, 2005), 184-185. 转引自Lim Katong, The Life and Ministry of John Sung (Singapore: Genesis, 2012), 185.                    [8] Cai Zhicheng (蔡志澄), “宋尚节讲经集原序”(The Original Preface to John Sung’s Bible Study), in Commentary on Joel, https://wellsofgrace.com/messages/song-sj/hmgl/07.htm, accessed October 29, 2025.

初谈宋尚节（接上文）

上图：一九三四年十一月，宋尚节在厦门鼓浪屿英华书院大操场举行露天聚会[1]

• 宋尚节在厦门

        沿着早期传教士的足迹，二十世纪中国著名的布道家宋尚节多次踏上厦门这片土地。1927年他自美国归国后，于1928至1930年间外出传道，行程由近及远——起初在沿海一带的乡镇传讲福音，随后扩展至厦门、漳州、泉州等地，足迹遍及闽南、闽北以及近海岛屿，名声日益远播。[1]

        1934年11月3-13宋尚节来到厦门。当时，宋尚节在鼓浪屿最大的英华书院（Anglo-Chinese College）操场举行露天布道大会，场面盛大，人山人海。布道团的大小旗帜在鼓浪屿的大街小巷随风飘扬，成为全城瞩目的景象。鼓浪屿与厦门有一条狭窄的水道之隔。由于从厦门前往鼓浪屿听道的人数太多，奋兴会筹备委员会特地租用一艘汽船，负责运载听众往返两地。福州、泉州、厦门的长途汽车老板在听道受感后，主动将车船票价减半，以便更多人能前来参加聚会。人们早晨五点便来到会场，七点时已经座无虚席。由于天气炎热，奋兴会决定每天清晨六点开始。
        11月8日上午突降大雨，上千人仍手持雨伞，在英华书院操场聆听信息；许多人自带板凳、干粮，甚至有人宁可挨饿也不愿离开。宋尚节见听众对神话语的渴慕，身体虽虚弱，却仍不打伞，凭信心坚持讲道。9日下午专门为病人祷告。有人在报纸上发表文章，指控他通过邪术迷惑大众。有人故意安排80个患有各种疑难杂症的病人来实验他。他迫切地向上帝祷告，诗篇22：21节给了他信心：“求你救我脱离狮子的口；你已经应允我，使我脱离野牛的角”。[1] 宋尚节请人在讲台上拉起一块粗布帘，以免人群围观看热闹。面对病人，他问：“你带圣经了吗？你有信心吗?  ”他在为病人祷告时特别强调两点：第一，信心的重要；第二，认罪。[1] 他凭信心为八九百名病人逐一祷告，直到体力几乎耗尽，右手也因不断按手祷告而肿胀。等众人散去，又有四五百人进入教堂求祷告，他仍一一为他们代求。祷告完毕，他全身无力，只能将一切交托在神的手中，并不问结果。当天晚上，又有三千人参加聚会。他亲笔日记中记载：他总共为1,710位病人祷告。[2] 有位瞎眼瘸腿41年的病人可以看见和行走。另一位卧床10年、人用担架抬来的女士得到医治后，自己走回家。一位驼背女人可以直起腰来。一位富人家的博士儿子由于失去未婚妻变成疯子，在会上得到了医治。一个抽烟三十多年的人，以前每次想戒烟都痛哭流泪；但这一次，他彻底得了释放。[3]
        一位曾参加厦门聚会的基督徒女士，为患肾炎且吸食鸦片以缓解病痛的父亲担忧，便劝他参加聚会。结果他不仅得救，疾病痊愈，也戒除了鸦片。然而，他最初不愿销毁家中的鸦片储备，子女提议卖掉引发争执，他一气之下昏倒。醒来后，他讲述了一个梦，认为这是神的警告，这才愿意彻底销毁所有鸦片。[4] 这个见证也提醒基督徒悔改要彻底，并且也绝不可以再将害人的鸦片卖给别人继续害人。
        期间，约有二三十名流氓曾向会场投掷石块滋事，但很快被警察驱散。原定为期六天的奋兴会，因群众热切的回应而延长至十二天。聚会结束后，厦门一间赌馆关门歇业。由于人潮过多造成交通堵塞，警局担心再有骚扰事件，遂下令终止聚会。离开厦门前，宋尚节又为约四百名病人祷告。临行时，一千二百人涌到码头送行，场面极为感人。[5]
                             （未完待续）

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                [1] Levi Sung, The Diary of John Sung, 220.

                [2] John Sung, Rg263-006-002-v31-1934.06.24_11.13.pdf, Yale Divinity Library.

                [3] Levi Sung, The Diary of John Sung, 220.

                [4] Leslie T. Tyall, A Biography of John Sung (Singapore: Amour, 2004), 172.

                [5] 施伟(Shi Wei), 《献祭者》The Sacrifice: John Sung (Los Angeles: Spiritual Literature & Arts, 2019), 472-475.

---

                [1] Levi Sung, The Diary of John Sung, 220.

                [2] John Sung, Rg263-006-002-v31-1934.06.24_11.13.pdf, Yale Divinity Library.

                [3] Levi Sung, The Diary of John Sung, 220.

                [4] Leslie T. Tyall, A Biography of John Sung (Singapore: Amour, 2004), 172.

                [5] 施伟(Shi Wei), 《献祭者》The Sacrifice: John Sung (Los Angeles: Spiritual Literature & Arts, 2019), 472-475.

---

                [1] Levi Sung, The Diary of John Sung: Extracts from His Journals and Notes, trans. by Pheng
 Soon Thng (Singapore: Genesis Books, 2012), 219.

---

                [1] Levi Sung, The Diary of John Sung: Extracts from His Journals and Notes, trans. by Pheng
 Soon Thng (Singapore: Genesis Books, 2012), 219.

---

                    [1] Leslie T Lyall, A Biography of John Sung (Singapore: Genesis, 2004), 270.

An Initiative Reflection on John Sung
(continued from the above)

John Sung in Xiamen
         Following in the footsteps of early missionaries, the renowned Chinese evangelist John Sung (宋尚节) visited Xiamen several times. After returning to China from the United States in 1927, he began itinerant preaching from 1928 to 1930. His ministry started in small coastal towns and gradually expanded to cities such as Xiamen, Zhangzhou, and Quanzhou, spreading throughout both southern and northern Fujian and even to nearby islands. His fame grew rapidly. [1]
         
         The 1934 Evangelistic Meetings in Xiamen
        From November 3–13, 1934, John Sung held large open-air evangelistic meetings on the athletic field of the Anglo-Chinese College on Gulangyu Island. The scene was spectacular—crowds packed the grounds, and banners of all sizes bearing the name of the evangelistic team fluttered through the streets and alleys of the island. Gulangyu and Xiamen were separated by only a narrow stretch of water. Because so many people from Xiamen wished to attend, the revival committee chartered a steamship to transport the audience back and forth between the two locations.
       Touched by the revival, long-distance bus and boat owners from Fuzhou, Quanzhou, and Xiamen offered half-price tickets so that more people could attend. People arrived as early as five a.m., and by seven the place was already full. Because of the heat, the meetings were scheduled to start at six in the morning.
       On November 8, heavy rain fell, yet over a thousand people, holding umbrellas, remained to hear the message. Many brought stools and food, while others chose to fast rather than miss the sermon. Seeing their spiritual hunger, Sung, though weak in body, refused to use an umbrella and preached in faith.
       On the afternoon of the 9th, he prayed specifically for the sick. Some newspapers accused him of using sorcery to deceive the masses. Skeptics brought about eighty seriously ill people to test him. Deeply burdened, Sung prayed earnestly, and Psalm 22:21 gave him faith: “Save me from the mouth of the lion; you have rescued me from the horns of the wild oxen.” [3] He asked that a coarse curtain be hung around the platform to prevent curious onlookers from distracting the crowd. To the sick he would ask, “Do you have your Bible? Do you have faith?” He emphasized two things in his healing ministry: faith and confession of sin. [4] With faith, he prayed for 800–900 patients one by one, until he was completely exhausted and his right hand swollen from laying hands on so many people. After the crowd dispersed, another 400–500 entered the church for prayer, and he interceded for each of them. When all was done, he was drained of strength and simply committed everyone into God’s hands without asking about the results. That evening, another 3,000 people attended the meeting. In his diary, he recorded that he had prayed for 1,710 sick people in total. [5]
        Miraculous healings abounded: a man blind and lame for forty-one years could see and walk; a woman bedridden for ten years and carried on a stretcher walked home by herself; a woman with a hunched back could stand upright; a Ph.D. Son from a rich family who had gone insane after losing his fiancée was healed; and a smoker of over thirty years who had wept every time he tried to quit was completely delivered. [6]
        A Christian woman who had attended the meetings became concerned for her father, who suffered from nephritis and used opium to ease his pain. She persuaded him to attend, and there he was saved, healed, and delivered from his opium addiction. Yet he initially refused to destroy the opium stock in his house, proposing to sell it instead. A quarrel broke out, and in anger, he fainted. When he came to, he described a dream—a warning voice from God—which convinced him to destroy all his opium. [7] This testimony reminded believers that repentance must be thorough, and one must not sell opium (sin) to harm others.
        During the meetings, about twenty to thirty hooligans tried to disrupt the gatherings by throwing stones, but the police quickly drove them away. The revival, initially scheduled for six days, was extended to twelve days due to overwhelming response. After the meetings, a gambling den in Xiamen closed down. Because the enormous crowds caused traffic jams and the police feared further disturbances, the revival was eventually ordered to stop. Before leaving Xiamen, Sung prayed for about 400 more sick people, and over 1,200 people came to the pier to see him off—a deeply moving scene. [8]
 

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                     [1] Leslie T Lyall, A Biography of John Sung (Singapore: Genesis, 2004), 270.

                    [2] Refer to: accessed October 29, 2025, https://cmchurch.org/2018/10/29/%E4%BA%8C%E5%8D%81%E4%B9%9D%E3%80%81%E6%81%A9%E9%97%A8%E5%A4%A7%E5%BC%80%EF%BC%881934-1935%E5%B9%B4%E9%97%BD%E8%8B%8F%E6%B5%99%E7%B2%A4%E6%B4%A5%E4%BA%AC%E5%86%80%E8%8F%B2%EF%BC%89/.

                [3] Levi Sung, The Diary of John Sung: Extracts from His Journals and Notes, trans. by Pheng
 Soon Thng (Singapore: Genesis Books, 2012), 219.

                [4] Levi Sung, The Diary of John Sung, 220.

                [5] John Sung, Rg263-006-002-v31-1934.06.24_11.13.pdf, Yale Divinity Library.

                [6] Levi Sung, The Diary of John Sung, 220.

                [7] Leslie T. Tyall, A Biography of John Sung (Singapore: Amour, 2004), 172.

                [8] 施伟(Shi Wei), 《献祭者》The Sacrifice: John Sung (Los Angeles: Spiritual Literature & Arts, 2019), 472-475.

初谈宋尚节
（接上文）

厦门

• 厦门传教史略考
• 宋尚节在厦门
• 我的厦门之旅

约翰·凡·涅斯特·打马字        
约翰·凡·涅斯特·打马字（John Van Nest Talmage, 1819年8月18日－1892年8月19日）是赴中国福建厦门的基督教新教宣教士，由美国改革宗教会（Reformed Church in America）于1847年至1890年差派。正如人们形容雅俾理博士（Dr. Abeel）那样，也可用来形容打马字博士：“他生命中‘最美的冠冕’就是‘他的谦卑’。” [1] 约翰·G·法格（John G. Fagg）在《中国南方四十年：打马字传》（Forty Years in South China: A Biography of the Rev. John Van Nest Talmage）序言中写道：“打马字博士无法忍受夸张之词。没有什么比诚实与陈述的准确更令他敬佩。这一点足以提醒任何谈论他的人，应避免不加分辨的颂扬。”[2]
         打马字于1819年8月18日出生在美国纽约州萨默维尔（Somerville, New York）的一座农舍里，父母是大卫·打马字（David Talmage）与凯瑟琳·范·内斯特（Catharine Van Nest）。他于1842年毕业于罗格斯大学（Rutgers University），1867年获荣誉神学博士学位。他深深感受到上帝呼召他前往中国宣教。当他怀着忐忑的心情向母亲表明要去中国传道的决定时，原以为会震惊全家、遭到反对，没想到母亲却对他说：“我早已在神面前暗暗祷告此事，我怎能反对呢？” [3] 母亲因儿子愿为福音之故赴华感到欣慰与骄傲。1845年，他毕业于新布伦瑞克神学院（New Brunswick Theological Seminary），1846年在荷兰归正教会（Dutch Reformed Church）被按立为牧师。1847年，他乘船前往中国厦门宣教，航程历时四个月。
         基督信仰的目的之一，是为人的盼望提供理性的根据。主命令我们“查考圣经”，这不仅需要“聆听的耳”，也需要“阅读的眼”。在当时的闽南地区，约一百名男子中或许只有一人识字，而女性识字者更是千中无一。因而圣经翻译的事业在当时是极具远见的工作。早期宣教士为圣经翻译奠定了基础，对他们自身而言，这项翻译事工也是一次大胆的尝试。打马字从早年起便投入文字事工，直至生命的最后一刻。他采用罗马字系统（Romanized system）从事翻译。当中国信徒看到罗马字母取代了他们所尊崇的汉字时，既惊讶又好奇。[4] 然而，打马字克服了一切障碍，发展出一种以白话罗马字拼写的系统，使文盲的信徒也能阅读圣经与宗教书籍。他翻译了约翰·班扬的《天路历程》（The Pilgrim’s Progress），并先后译出《路加福音》、《加拉太书》、《以弗所书》、《腓立比书》以及《约翰书信》、《彼得书信》。1852年，他出版了《唐话翻字初学》（Tn̂g-oē Hoan-jī Chho͘-ha̍k），这是一本关于白话字（Pe̍h-oē-jī）的早期著作。白话字又称“教会罗马字”，是一种用于书写闽南语（特别是台语与厦门话）的拼音系统。1885年，他出版《厦门土语英华字典》（Chinese-English Dictionary: A Dictionary of Amoy Vernacular and English），1894年出版《厦门方言新字典》（New Dictionary in the Amoy Dialect）。这些译作不仅使老少皆能读写，也成为远超前人思想启蒙的重要力量，对推动文教事业产生深远影响。
         在众多宣教士中，打马字比其他同工更早意识到：他们所建立的中国教会，不应只是自己宗派的延续，而应在本地的土壤上独立生长。1856年9月17日，打马字致函改革宗教会的宗议会，信中简述了福建宣教的历史：
           “福建的宣教工作由已故的雅俾理博士（Rev. David Abeel, D.D.）于1842年2月24
            日开始……美国圣公会的布恩牧师（Mr. Boone）在厦门停留不久……美国长老会
            宣教士麦克布赖德牧师（Rev. T. L. McBryde）于1842年6月开始在厦门的宣
            教……库明医生（W. H. Cumming, M.D.），虽非隶属任何差会的医疗宣教士，于
            1842年6月抵厦门，1847年初离开……伦敦会宣教士斯托拿克（J. Stronach）与杨
            威廉（William Young）于1844年7月开始厦门宣教……首批信徒由波尔曼牧师
         （Mr. Pohlman）于1846年4月施洗，两位年长弟兄受洗……下一批信徒由伦敦会的
           A.斯托拿克（Mr. A. Stronach牧师于1848年3月施洗……” [5]
这是考虑中国本地教会独立的起点。1863年，在改革宗教会的大会上，打马字草拟了一份关于中国教会自立的提案，但未获通过，理由是中国信徒尚需有符合圣经标准的信仰规范。翌年，他再次提案，强调宣教士应摒弃成见，在圣灵的引导与眷顾下，建立自治、自养的本地华人教会，以最有效地推进神国度的扩展。此次提案得到积极回应。[6] 会议通过如下决议：
        在异教徒中建立的教会，应依照我们宗派惯行的规章组织；指示厦门的同工在教会数量足以维持永久性组织时，向奥尔巴尼长老会申请成立一个“中会”（Classis，即教会治理机构）。[7] 具体实施包括：地方教会应行使自主管理权；各教会应设立大会，选举长老与执事，长老会有权处理教会事务。此决议对闽南教会联合运动（Minnan Church Unity Movement）产生重大影响，结出丰硕成果。1856年4月14日，打马字牧师主持的全体男会友大会，选举出由中国人组成的“长老执事会”（4位长老/4位执事）来管理教务，形成闽南教会的自治模式，为日后各地建立的堂会所遵循，奠定了闽南教会自立发展的基础。[8]
        打马字对中国教会成长的贡献深远，他被列为极具影响力的宣教士之一。腓力·威尔逊·皮彻（Rev. Philip Wilson Pitcher）在其著作中指出：就福建的宣教工作而言，若雅俾理、杜弟（Duty）、波尔曼（Pohlman）奠定了坚实的正统根基，那么打马字博士则以智慧、坚毅和稳固的精神在其上建造……他的奉献、智慧与爱，在今日我们所见的教会建筑——圆顶与塔尖、墙壁与柱廊、檐角与拱券、圣坛与中殿上——都写下了不可磨灭的印记。当主接他回天家时，“若他的工作不是根基上的大石，必然是上层建筑的坚柱之一。” [9]  钱伯斯（Chambers）也评价说：“在众多宣教士中，无论雅俾理或汤普森，都未曾超越打马字博士在任何天赋或后天素质上所表现出的卓越，他实为‘十字架的宣教士’中最杰出者之一。” [10]                                                                                                             （未完待续）

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                [1] Philip P. W. Wilson, Fifty Years in Amoy, Or, A History of The Amoy Mission, China (Los Angeles: HardPress Publishing, 1893). It is cited by Sue Brown & Dr. Bill, “Rev. John Van Nest Talmage,” https://www.amoymagic.com/AM_Talmage.htm, accessed on December 7, 2022.

                   [2] John Gerardus Fagg, Forty Years in South China: A Biography of the Rev. John Van Nest Talmage (New York: The Board of Publication,1894), 8.

                   [3] Fagg, Forty Years in South China, 45.

                   [4] Fagg, Forty Years in South China, 103-104.

                  [5] Fagg, Forty Years in South China, 170-177.

                  [6] Talbot W. Chambers, “In Memoriam: The Rev. J. V. N. Talmage, D.D.,” Forty Years in South China, 285-286.

                  [7] Fagg, Forty Years in South China, 187-188.

                  [8] 戴弟兄：《三一堂八十年》（Trinity Church 1934-2014）（厦门：厦门市基督教三一堂，2014），15.

                   [9] Wilson, Fifty Years in Amoy, Or, A History of The Amoy Mission, China. It is cited by Brown, “Rev. John Van Nest Talmage.”

                  [10] Chambers, “In Memoriam, 287.

Xiamen

• A Brief Study of the History of Missions in Xiamen
• John Sung in Xiamen
• My Trip to Xiamen

1. John Van Nest Talmage (1819 – 1892)

        John Van Nest Talmage (18 August 1819 – 19 August 1892), was a Protestant Christian missionary to Amoy, Fujian. He was sent by the Reformed Church in America from 1847 to 1890. As it was said of Dr. Abeel, so it could be said of Dr. Talmage: “‘The crowning beauty’ of this man’s life was ‘his humility.’” [1] John G. Fagg mentions in the preface of Forty Years in South China: A Biography of the Rev. John Van Nest Talmage: “Dr. Talmage could not endure exaggeration. Nothing so commanded his admiration as honesty and accuracy of statement. That ought to be sufficient to guard anyone who speaks of such as man against indiscriminate eulogy.” [2]
          Talmage was born on August 18 of 1819 in a New Jersey farmhouse at Somerville, New York, United States. Son of David and Catharine (Van Nest) Talmage. He graduated from Rutgers University in 1842. Later he received honorary Doctor of Divinity in1867. He deeply felt God called him to go to China for mission work. When he told the decision of going to China for mission to his mother with trepidation, he thought it would shock the whole family and receive objection. Unexpectedly, his mother said to him: I have already prayed in secret before God for this matter, “how can I object?” [3] The mother was joyful and proud that her son could determine to go to China for the gospel’s sake. He graduated from New Brunswick Theological Seminary in 1845. After he was ordained to ministry in the Dutch Reformed Church, 1846, he sailed for Amoy China as missionary, 1847 after a four months’ voyage.
           Protestant Christianity attempts to provide a reason for people’s hope of faith. The Lord commands us to “search the Scripture.” This requires not only listening ears, but also reading eyes. At that time in southern Fujian, maybe only 1 out of 100 men could read, and maybe 1 out of 1,000 women could possibly read. The Bible translation project was an advanced and forward-looking undertaking at that time. The early missionaries laid the groundwork for the effort to prepare the Bible translation. For the missionaries themselves, the translation work they did was a bold experiment. Talmage began his literary ministry very early until the last moment of his life. He did his translation work using the Romanized system. When Chinese believers saw that the Romanized letters replaced their highly venerated Chinese characters, they were even more skeptical with curiosity. [4] However, Talmage cleared all obstacles, he developed Romanized form of writing vernacular so that the illiterate Christians could read the Bible and other religious literature. He has translated John Bunyan’s The Pilgrim’s Progress. Next, he translated the Gospel of Luke, Galatians, Ephesians, Philippians, and the letters of John and Peter. In 1852, Talmage published Tn̂g-oē Hoan-jī Chho͘-ha̍k, an early book on Pe̍h-oē-jī, also sometimes known as the Church Romanization, is an orthography used to write variants of Southern Min Chinese, particularly Taiwanese and Amoy Hokkien. In 1885, he published Chinese-English Dictionary: A dictionary of Amoy Vernacular and English. In 1894, he published New Dictionary in the Amoy Dialect. These translations not only realized the possibility of reading and writing for young and old, but also functioned as an enlightenment that far exceeded that of the older generation. It has a positive effect on getting people to do more with literature.
            Among many missionaries, Talmage realized earlier than other brethren that the Chinese church they started should not be a continuation of their denomination. The Chinese church should have its own independent existence and grow on the soil planted by missionaries. On September 17 of 1856, the letter Talmage wrote was sent to the Synod of the Reformed Church. It states a brief mission history of Fujian in China:
                “It was commenced by the late Rev. David Abeel, D.D. on the 24^th of February,
                1842… Mr. Boone, of the Episcopal Church of the United States, was at Amoy but a
                short time… The mission of the American Presbyterian Board at Amoy was
                commenced by Rev. T.L. McBryde, in June, 1842…W. H. Cumming, M.D., a medical
                missionary, but not connected with any missionary society, arrived at Amoy, June,
                1842, and left Amoy in the early of 1847. The London Missionary Society was
                commenced by Rev. Messrs. J. Stronach and William Young, in July, 1844… The first
                converts received into the Christian Church at Amoy were two old men, baptized by
                Mr. Pohlman in April, 1846. The next converts received were two men baptized by Mr.
                A. Stronach, of the London Missionary Society, in March, 1848…”[5]
It was the time to consider the independence of the local Chinese church. At the General Synod in 1863, he drafted a proposal for self-government of the Church in China. The proposal was rejected. The reason was that the Chinese converts needed to have standards and norms of belief that conform to the Bible. In the second year, he proposed again and emphasized that missionaries should eliminate their past prejudices, and under the teaching and providence of the Holy Spirit, establish an autonomous and self-supporting local Chinese church in order to most effectively advance God’s kingdom on earth. The proposal was received positively.[6] The following resolutions were recommended: Resolved, 1. The formation of churches among the converts from heathenism was organized according to the established usages of our branch of Zion. 2. That the brethren at Amoy be directed to apply to the Particular Synod of Albany to organize them into a Classis, meaning a governing body in some Reformed churches, so soon as they shall have formed churches enough to render the permanency of such organization reasonably certain.[7] The specific practices included: the local church shall exercise self-government; each church shall establish a General assembly, and appoint elders and deacons. The Elders Council has the right to decide the church business. The resolutions had a big effect on Minnan Church Unity Movement and gained a fruitful result. On April 14, 1856, under the leadership of Rev. John Van Nest Talmage, a general assembly of all male church members was convened. During this meeting, a “Board of Elders and Deacons,” composed entirely of Chinese believers (four elders and four deacons), was elected to oversee church affairs. This marked the establishment of a self-governing model for the Minnan Church, which later became the pattern for congregations established in other regions and laid the foundation for the self-supporting and self-developing Chinese church in southern Fujian. [8]
            His other contribution was for the growth of Chinese church. Talmage has been listed as a noteworthy missionary. Rev. Philip Wilson Pitcher mentions in his book that concerning the missions work in Fujian, if Abeel, Duty, and Pohlman laid a solid and deep foundation on a sound orthodoxy, Dr. Talmage also built on it with saga, firmness, and solidity… his devotion, wisdom and love wrote indelible words on the domes and steeples, on the walls and columns, on the cornices and capitals, on the chancel and nave of the structure we see today. When he was taken up by the Lord, “if his work was not one of the great stones in the foundations, surely it was one of the strong pillars of the super-structure.” [9] Chambers comments on him by saying: “But I think that none of them, neither Abeel nor Thompson, surpassed Dr. Talmage in any of the qualities, natural or acquired, which go to make an accomplished missionary of the cross.” [10]
                             (To be continued)

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[1] Philip P. W. Wilson, Fifty Years in Amoy, Or, A History of The Amoy Mission, China (Los Angeles: HardPress Publishing, 1893). It is cited by Sue Brown & Dr. Bill, “Rev. John Van Nest Talmage,” https://www.amoymagic.com/AM_Talmage.htm, accessed on December 7, 2022.

[2] John Gerardus Fagg, Forty Years in South China: A Biography of the Rev. John Van Nest Talmage (New York: The Board of Publication,1894), 8.

[3] Fagg, Forty Years in South China, 45.

[4] Fagg, Forty Years in South China, 103-104.

[5] Fagg, Forty Years in South China, 170-177.

[6] Talbot W. Chambers, “In Memoriam: The Rev. J. V. N. Talmage, D.D.,” Forty Years in South China, 285-286.

[7] Fagg, Forty Years in South China, 187-188.

[8] Brother Dai, Trinity Church 1934-2014 (Xiamen: Xiamen Trinty Church, 2014), 15.

[9] Wilson, Fifty Years in Amoy, Or, A History of The Amoy Mission, China. It is cited by Brown, “Rev. John Van Nest Talmage.”

[10] Chambers, “In Memoriam, 287.

初谈宋尚节
（接上文）

厦门

• 厦门传教史略考
• 宋尚节在厦门
• 我的厦门之旅

        对我这个出生在黑龙江的北方人来说，“厦门”这个南方城市的名字既熟悉又陌生。熟悉，是因为它是一座享有盛名的国际港口城市，早在1842年《南京条约》签订后，便成为中国最早的五个通商口岸之一；陌生，则在于我从未亲自踏足那片土地。
       直到2022年，我在修读“宣教学”课程、研究基督教传入福建的历史时，厦门这个名字才在我心中渐渐鲜活起来。那段时间，我通过网络结识了厦门大学管理学院（商学院）的潘维廉（William N. Brown）教授——一位深爱中国、熟悉中国文化的美国人。他慷慨地提供了许多关于早期传教士的书籍与资料，使我得以顺利完成那篇论文：《这人撒种，那人收割——探索宋尚节之前中国福建的新教宣教历史》（“One Sows and Another Reaps”: Exploring the Protestant Missions History in Fujian China before John Sung’s Ministry）。[1]
         正是通过潘教授，我与这座城市之间产生了一种奇妙的连结。厦门，从记忆中的概念，渐渐变成一座有情感的地方——那里有宣教士的足迹，有福音的种子，有宋尚节布道的脚踪，有上帝在中国南方海岸默默展开的救赎故事。从那时起，我便渴望有一天能亲自走进那片土地，看看那位昔日“撒种”的上帝，如今在那里的田地中结出了怎样的果实。

• 厦门传教史略考

        每当提及新教入华的历史，学者们往往称马礼逊（Robert Morrison, 1782–1834；1807到澳门）是第一位来华的传教士。[2] 事实上，更准确的说法是，他是第一位对中国产生深远影响的新教传教士。在他之前，已有不少西方新教传教士尝试踏上这片古老的土地，但多因历史、政治及文化等阻隔而未能产生持久成果。马礼逊的独特之处则在于他用生命开启了一场以文字、翻译与教育为核心的福音旅程，为后来的宣教工作奠定了坚实的根基。

1. 干治士和约翰纽修斯

        早在十七世纪，新教传教士乔治·干治士（Georgius Candidius，1597–1647，中文名：干治士）便已将福音带到了邻近福建的台湾。[3] 1627年至1637年间，正值中国明代，他在台湾从事宣教工作。干治士是出生于德国的荷兰籍传教士，受教于归正宗神学院。1624年，荷兰人殖民台湾，荷兰东印度公司派遣干治士前往当地，原意是要服侍殖民者。然而，他到达台湾后，却立志要服事当地的百姓。
         干治士认真学习当地的语言与文化，并于1629年撰写了一本介绍台湾的著作，帮助外界了解当地人民的处境与宣教的需要。他深入民间，勤奋事奉。来台十六个月后，他在报告中写道：
         “我极其勤奋地学习他们的语言，并从一开始就教导他们基督信仰；感谢主的恩典，
          截至1628年圣诞节前半月，已有一百二十八人能熟记祷文，并能对基督教信仰的主
          要要点做出令人满意的回答。但因某些原因，这些人尚未受洗……我深信上帝必赐
          福这工，使祂为自己建立教会，让人以单纯的心志事奉祂。” [4]
        同年，另一位荷兰传教士约翰纽修斯（Johniusius）也来到台湾协助干治士。一年之后，他们带领了一百二十人归向基督。两人同心事奉，成果丰硕，福音工作迅速发展，许多人归信主耶稣。台湾因此成为亚洲最早的新教宣教工场。
        归正宗强调圣经是最高权威，因此干治士与同工开始进行圣经翻译工作。他将《马太福音》和《约翰福音》译成当地语言。1647年，干治士在巴达维亚（今印度尼西亚雅加达）安息主怀。据记载，当时台湾南部与中部约有六成当地居民受洗归主。
        然而，继任的宣教士缺乏使命热情，道德败坏；信徒归信的动机也多有不纯。许多人虽能背诵信经或教理问答，却未真正明白其中的意义。[5] 这些因素导致福音事工逐渐衰落。1662年，郑成功收复台湾。由于郑氏家族与天主教关系密切，便驱逐了荷兰归正宗的传教士，直到十九世纪六十年代，福音之门才再次开启。[6]

1. 厦门：中国新教发源地

        中国基督教新教的诞生地是哪里？ 潘维廉教授（Willaim N. Brown）在《老外看鼓浪屿》（Old Gulangyu in Foreign’s Eyes）中指出：中国新教的诞生地是厦门。[7] 据亚历山大·哈密尔顿（Alexander Hamilton）记载：在1700年，厦门大约有五十个基督徒，他们由法国传教士管理一座礼拜堂；但那些会众多是社会的‘下层之人’，他们的基督信仰也同样浅陋。[8]
       为何传教士首选厦门呢？巴博（Barbour）指出三个主要原因：第一，这里的人很友好，他们从不排斥老外；第二，福建本地人与外界的交往较多，使这块土地上产生更为自由的情感；第三，如你所知，到中国的第一个宣教差会在马六甲组成，[9] 那里的华人来自漳州（福建南部），传教士学会了他们的方言。当中国的大门被打开时，一批受过训练有经验的传教士已经准备开展工作了……厦门不仅成了传教士光顾的首选地区之一，而且在到来的传教士中，有六七个可以从头传播福音。他们是有经验的人，不用在投石问路方面浪费时间，而是一开始就从很熟悉的系统做起，随后稳步前进。神的领导是多么奇特啊！ [10] 原来神的工作从来都如一粒种子，慢慢孕育、发芽、开花、茁壮成长，最终结出累累硕果。

1. 大卫·雅俾理（David Abeel，1840–1846）——首位到福建的传教士

        在第一次鸦片战争结束之后——这场战争发生于1839年至1842年，由英国与清朝之间爆发，并最终以中英南京条约签订以及五个通商口岸向西方开放告终——大卫·雅俾理（David Abeel，中文名：雅俾理，拼音：Yǎ bǐlǐ，1804年6月12日－1846年9月4日）于1842年来到福建厦门。[11]他是福建首位开拓的新教传教士。[12] 与此同时，美国圣公会主教威廉·琼斯·布恩（Rev. William Jones Boone, 1811–1864）也抵达厦门。
        雅俾理1804年6月12日出生于新泽西州新布伦瑞克。他最初在罗格斯学院（Rutgers College）学习医学，随后转入该地的归正会神学院（Theological Seminary of the Reformed Church）学习神学。他先在纽约雅典市牧会两年，1829年10月启程前往中国广州。一年后，他加入美国海外差会（American Board of Commissioners for Foreign Missions），并访问爪哇、新加坡和暹罗（今泰国）。他学习中文，但因身体欠佳，1833年经欧洲回国。途经瑞士、法国、荷兰等国时，他积极呼吁西方人士关注福音传播到其他民族的使命。在英国，他还协助创立了一个促进亚洲女性教育的协会。返回美国后，雅俾理出版了《世界对福音的需求》（The Claims of the World to the Gospel）、《在中国的居留》（Residence in China）以及《耶路撒冷的差会大会》（The Missionary Convention at Jerusalem）。[13] 他的著作极大地增强了他在早期宣教运动中的影响力。
       1839年，他再次访问马六甲、婆罗洲及亚洲其他地区。1842年，他在厦门建立了宣教点，但到1845年，身体状况迅速恶化，于1846年因肺结核回国去世。他忠心事奉至最后一刻，他的工作并非徒劳。厦门的前两位归信者在1846年受洗时，将他们最初的信仰印象归功于雅俾理的讲道。
         两年后，厦门建成了新街教堂，这是中国第一所新教教会。2018年11月21日，《中国日报》报道了新街教堂“建堂170周年——‘中国第一所圣堂’纪念”。[14] 在雅俾理短短42年的生命中，他不仅开拓了厦门宣教，使中国的第一所新教教会得以建立并取得成功，还在东方开创了女性教育的先河。

1. 杜嘉德Carstairs Douglas

         杜嘉德（Carstairs Douglas，中文名：杜嘉德，拼音：Dù Jiādé）出生于1830年12月27日，苏格兰人，生于雷恩弗鲁郡基尔巴尔昌（Kilbarchan, Renfrewshire）。他是一位苏格兰传教士，主要因研究福建南部的闽南方言而被后人铭记。为了在福音事工中取得成效，杜嘉德来到厦门后很快意识到，他必须精通当地语言。他很快就能够流利地使用闽南话。在厦门期间，杜嘉德牧养教会，教导学生，并经常外出布道，无论寒冬酷暑，有时甚至在月光皎洁的夜晚行程数十里。他于1873年编纂了《厦门土话中英文词典（Chinese–English Dictionary of the Vernacular or Spoken Language of Amoy）》。[15] 为了编纂这本词典，杜嘉德勤奋工作，每天至少花费八小时。长期的劳累使他的容貌看起来比实际年龄苍老许多。他在46岁时去世，但人们普遍认为他已超过六十岁。在他22年的宣教生涯中，他所完成的工作，比大多数人两倍时间所能完成的还要多。摘自1877年8月，驻汕头的H. L. Mackenzie牧师致差会友人的两封信中写道：
        “在二十二年多的时间里，他的劳苦从未间断，唯有主再来的大日才能宣告，这位深受爱戴的人——如此‘坚毅不动、常在主的工作上丰富有余’——他的劳苦并非徒然。” [16]
       为了编纂词典，杜嘉德广泛收集闽南方言词汇。每当听到新词，他会立刻记录在笔记本中，并反复练习，直到完全掌握。由于这部词典的重要价值，他获得母校颁发的荣誉博士学位。词典出版后，立即成为所有闽南语学习者必备的重要参考书。值得一提的是，他最后一次公开事工是参加1877年5月1日在上海举行的传教士大会，大会有来自全国各地的100多位代表，充分代表了各地教会和团体。大会任命了一位美国主席和一位英国主席，英国代表一致授予杜嘉德博士最高荣誉，这显示了人们对他工作和人格的高度评价与认同。这似乎也是他公开事工的一个特别收官安排。[17] 杜嘉德最后的日子非常感人。英国长老会传教士威廉·麦格雷戈（William McGregor）在一封信中写道：“当他的医师告诉他病情结果非常不确定，并建议他若有安排最好尽快处理时，似乎是担心会让他过于惊慌，他还补充说：‘但你千万不要激动，你是个哲学家。’杜嘉德立即制止他说：‘我是基督徒；’然后稍作停顿，又补充：‘这样更好。’” [18]
        过了一会儿，他安慰一旁哀悼的信徒说：“唯有神的恩赐，在我们的主耶稣基督里乃是永生。”（罗马书6:23）
        1877年7月26日，杜嘉德在厦门鼓浪屿去世，葬于此地。（未完待续）

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               [1] 李春海：“初谈宋尚节”，8/31/25 牧者之言，浏览于10月14日2025，https://lricbc.org/?p=1689。

               [2] Ruth A. Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions, 2^nd ed(Grand Rapids, Michigan: Zondervan, 2004), 178. Stephen Neill, A History of Christian Missions, Volume Six in the Pellican History of the Church, Revised for the Second Edition by Owen Chadwick (London: Penguin Books, 1990), 238. J. M.Terry & R. L. Gallagher, Encountering the History of Missions: From the Early Church to Today (Grand Rapids, Michigan: Baker Academic, 2017), 253.

             [3]Taiwan’s old name was Formosa. 

             [4] George Candidius, “Account of the Inhabitants,” Formosa under the Dutch: Described from Contemporary Records, with Explanatory Notes and a Bibliography of the Island, ed. William Campbell (London: Kegan Paul, 1903), 25.

             [5] John Lai, “063 George Candidius,” A Collection of Articles on the History of Christianity in Taiwan, http://www.laijohn.com/BOOK1/063.htm, accessed on December 12, 2022.

             [6] John Lai, “051Chenggong Zheng Treats Victorio Ricci Kindly,” A Collection of Articles on the History of Christianity in Taiwan, http://www.laijohn.com/BOOK1/063.htm, accessed on December 12, 2022. Paul Wu, “Is Robert Morrison the first Protestant Missionary to China?” China Christian Daily, trans. Alvin Zhou, March 05, 2017, accessed December 2, 2022, http://chinachristiandaily.com/news/culture/2017-03-05/is-robert-morrison-the-first-protestant-missionary-to-china-_4260.

               [7] 潘维廉（William N. Brown）：《老外看老鼓浪屿》(Old Gulangyu in Foreigners’ Eyes)，潘文功、钟太福译（厦门：厦门大学出版社，2010），421。

            [8] Alexander Hamiliton, New Account of the East Indies, Being the Observations and Remarks of Captain Alexander Hmilton, 1688-1723, Volume II (New Delhi ★ Madras: Asian Educational Services, 1995), 245.

           [9] 最早面向中国的基督教新教宣教活动是在马六甲形成的，当时传教士罗伯特·马礼逊（Robert Morrison）和威廉·缪恩（William Milne）于1818年创立了英华书院（Anglo-Chinese College）。由于当时禁止传教士在中国大陆直接设立学校，这所书院作为江外宣教（Ultra-Ganges Missions）的一部分而成立。这一举措成为新教早期在亚洲宣教工作中的关键一步。Lin Yihong, “The Origin of The Ultra-Ganges Missions and Its Periodical Press,” Cultural and Religious Studies, Vol. 10, No. 7 (Guangzhou: Guangdong University of Foreign Studies, July 2022): 385-394.

          [10] George F. Barbour, “China and the Missions at Amoy, with Notice of the Opium Trade” (Edinburg: William P. Kennedy, 1855), 29-30.

             [11] Sue Brown & Dr. Bill, “David Abeel–Amoy’s 1st Missionary,” The Amoy Mission 1841-1951, Xiamen–Birthplace of Chinese Protestantism (amoymagic.com), accessed on December 3, 2022.

             [12] Philip Wilson Pitcher, In and About Amoy (Shanghai & Foochow: The Methodist Publishing House in China, 1912), 299.

             [13] David Abeel, The Missionary Convention at Jerusalem (New York: John S. Taylor, 1838).

                  [14] David M. Stowe,  “1804—1846 David Abeel Pioneer American Missionary to China,” Biographical Dictionary of Christian Missions(Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co, 1999), https://bdcconline.net/en/stories/abeel-david, accessed on December 3, 2022.

               [15] John M. Douglas, Memorials of Douglas Carstairs: Missionary of the Presbyterian Church of England at Amoy, China (London: Waterlow and Sons Limited, Printkks, London Wall, 1877), 45-48.

               [16] Douglas, Memorials of Douglas Carstairs, 72.

               [17] W. S. S Wanson, “His Missionary Career,” Douglas, Memorials of Douglas Carstairs, 68.

               [18] Wm. McGregor, “His Closing Days,” Douglas, Memorials of Douglas Carstairs, 53.

An Initiative Reflection on John Sung
(continued from the above)
Xiamen

• A Brief Study of the History of Missions in Xiamen
• John Sung in Xiamen
• My Trip to Xiamen

        For me, a northerner born in Heilongjiang, the southern city of Xiamen was both familiar and unfamiliar. It was familiar because it is a renowned international port city and, as early as 1842, following the signing of the Treaty of Nanjing, became one of the first five treaty ports in China open to foreign trade. Yet it was unfamiliar because I had never personally set foot on that land.
       It was not until 2022, when I was taking a course in mission and researching the history of Christianity to Fujian, that the name Xiamen gradually came alive in my mind. During that time, through the internet, I made the acquaintance of Professor William N. Brown from the School of Management (Business School) at Xiamen University—a devoted American who loves China and is well-versed in Chinese culture. He generously provided me with numerous books and materials about the early missionaries, which enabled me to complete my paper, “One Sows and Another Reaps: Exploring the Protestant Missions History in Fujian China before John Sung’s Ministry.” [1]
       It was through Professor Brown that I developed a special connection with this city. Xiamen, once merely a name in memory, gradually became a place full of meaning—where the footsteps of missionaries can still be traced, where the seeds of the gospel were sown, where John Sung once preached, and where God quietly unfolded His redemptive work along the southern coast of China. From that moment, I longed for the day when I could personally set foot on that land, to see how the God who once “sowed the seed” is now bringing forth fruit in that field.

1. Georgius Candidius and Johniusius

         Church historians and scholars believe that Robert Morrison (1782-1834) from the British was the first Protestant missionary coming to China in 1807. [2] However, in the seventeenth century, the Protestant missionary Georgius Candidius (1597-1647, Chinese name: 干治士, pinyin: Gān Zhìshì) brought the gospel to Taiwan,[3]   which is adjacent to Fujian, from 1627 to 1637 during the Ming Dynasty in China. [4] Candidius, a Dutch born in Germany, was the first Protestant missionary to China. He was taught at the Reformed Theological Seminary. In 1624 Netherlands colonized Taiwan. The Dutch East India Company sent Candidius to Taiwan for serving the colonists. When he arrived in Taiwan, he considered serving the local people. He earnestly studied the local language and culture, and wrote a book about Taiwan in 1629, helping people understand the situation of the local people and the needs of missions. He went into the local community and worked hard for the ministry. After sixteen months of coming to Taiwan, he reports:
             “I have used great diligence to learn their language, and from the outset to instruct them
              in the Christian faith; and I have succeeded so far that a fortnight before Christmas of
              the year 1628 there were a hundred and twenty-eight persons who knew the prayers and
              were able to answer in the most satisfactory manner with regard to the principal articles
              of our Christian faith; but for certain reasons none of these have been baptized…I trust
              the Lord of God will bless this work, and that he will build up a church onto Himself,
              serving Him will all singleness of heart and mind.”[5]
In the same year, another Dutch missionary, Johniusius, came to Taiwan to help him. A year later, they led 120 people to Jesus. They served fruitfully with one heart, missions made progress rapidly, and many people converted to Jesus. Taiwan became the first mission land in Asia. The Reformed Church emphasized that the Bible is the highest authority, so Candidius and his companions began to translate the Bible. Candidius translated the Gospels of Matthew and John into local language. He went to the Lord in 1647 in Batavia (now Jakarta, Indonesia). The sixty percent of the locals in southern and central Taiwan were baptized to Christ. [6] The successive missionaries lacked passion for missions and had corrupt morals. The believers converted with wrong motivation.  They might memorize some doctrines or catechism, but probably did not understand the meaning. [7] These factors caused a decline of the gospel ministry. In 1662, Zheng, Chenggong recovered Taiwan. Due to the close relationship between the Zheng family and the Catholic Church, they expelled the Dutch Reformed missionaries from Taiwan until the 60^th of the nineteenth century. [8]

1. Xiamen: The Birthplace of Protestantism in China

        Where was the birthplace of Protestant Christianity in China? Professor William N. Brown, in Old Gulangyu in Foreign Eyes, argued that the cradle of Chinese Protestantism is Xiamen. [9]According to Alexander Hamilton’s account: In 1700, there were about fifty Christians in Xiamen, served by French missionaries in a small chapel; however, most of these believers belonged to the lower classes of society, and their Christian faith was quite superficial. [10]
        Why did missionaries choose Xiamen as their first station? Barbour identified three primary reasons. First, the people there were friendly and never hostile toward foreigners. Second, the residents of Fujian had frequent contact with the outside world, which fostered a more open and liberal spirit in the region. Third, as you may know, the first missionary society to China was formed in Malacca, [11] where most of the Chinese community came from Zhangzhou in southern Fujian. The missionaries there had already learned their dialect. Thus, when China’s doors were opened, a group of trained and experienced missionaries was already prepared for the work ahead.
         “Xiamen,” Barbour noted that became not only one of the most favored regions for missionary endeavor but also a place where six or seven missionaries could begin spreading the gospel from scratch. They were experienced men, wasting no time in uncertainty, but proceeding steadily from a system they already knew well. “How strange ae the leadings of Providence!” [12] Indeed, God’s work has always resembled a seed—quietly planted, slowly germinating, blossoming, growing strong, and finally bearing abundant fruit in due time.

1. David Abeel to Fujian

        After the end of the first Opium War—a military engagement fought between Britain and the Qing dynasty of China between 1839 and 1842, with the signing of the Sino-British Nanjing Treaty and the opening of the five treaty ports to the West, David Abeel (Chinese: 雅俾理, pinyin: Yǎ bǐlǐ, June 12, 1804 – September 4, 1846) came to Amoy Fujian in 1842. [13] He was the first pioneer Protestant missionary to Fujian. Rev. William Jones Boone (1811-1864), Bishop of the American Episcopal Church arrived at the time. [14] Abeel was born June 12, 1804, in New Brunswick, New Jersey. He began medical studies at Rutgers College and later turned to study at the Theological Seminary of the Reformed church in that place. He first pastored in Athens, New York, for two years, then sailed to Canton, China, in October 1829. A year later, he transferred to the American Board of Commissioners for Foreign Missions, and visited Java, Singapore, and Siam. He studied Chinese, but because of his poor health, he returned home via Europe in 1833. As he passed through Switzerland, France, Holland, and other countries, he urged Westerners to concern about the gospel reaching other nations. In England he helped build a society for promoting the education of women in Asia. Upon his return to America, Abeel published The Claims of the World to the Gospel, Residence in China, and The Missionary Convention at Jerusalem.[15] His influence in the early missionary movement was greatly increased by his writings. [16]  In 1839 he visited Malacca, Borneo, and parts of Asia again. In 1842 he established a mission at Amoy, but by 1845 his health had deteriorated rapidly, and he returned home to die of pulmonary tuberculosis in 1846. He labored faithfully to the very last, and his work was not in vain. The first two converts at Amoy, baptized in 1846, ascribed their earliest impressions to his preaching. [17] Two years later, Xiamen built Xinjie Church, the first Protestant Church in China.
On November 21, 2018, China Chinese Daily reported Xinjie Church’s “170th Anniversary of ‘First Holy Church of China.’” [18] Within Abeel’s short 42 years, he not only pioneered the Amoy Mission, which led to building China’s first Protestant church and the successful mission, but also pioneered women’s education in the East. 

1. A Presbyterian missionary Carstairs Douglas to Fujian

          Carstairs Douglas (Chinese: 杜嘉德, pinyin: Dù Jiādé) was born on December 27 of 1830 in Kilbarchan, Renfrewshire. He was a Scottish missionary, being remembered chiefly for his writings concerning the Southern Minnan dialect of Fujian. To be effective in the gospel ministry, when Douglas came to Amoy, he soon realized he must be proficient in the local language. He was soon able to speak fluently Minnan dialect. When Douglas was in Amoy, he pastored the church, taught students, and often went out to preach despite the cold and heat, sometimes traveling dozens of miles on moonlit nights. He compiled Chinese–English Dictionary of the Vernacular or Spoken Language of Amoy in 1873. [19] He worked hard, spending at least eight hours a day on it. Because of his tedious labor, he looked much older than his age. He died of forty-six-year-old, but people thought him of over sixty. He did more work during the twenty-two years of his missionary life than the most of men accomplish in twice that time.  Extracts from two letters, dated August 1877, by Rev. H. L. Mackenzie, Swatow, to friends connected with the Mission: “For more than twenty-two years his labors have been unceasing, and the great day of the Lord’s coming will alone declare how this beloved man, so ‘steadfast, immoveable, always abounding in the work of the Lord,’ did not labor in vain.” [20] In order to compile the dictionary, Douglas collected Minnan dialect extensively. Whenever he heard a new word, he immediately wrote it down in his notebook and practiced it repeatedly until he could master it well. For the dictionary, Douglas received an honorary doctorate from his alma mater. As soon as this dictionary was published, it immediately became an essential book for all Minnan learners. It is a noticeable event that the last public ministry he did was to attend the Missionary Conference in Shanghai on May 1, 1877. There were more than 100 representatives present. They came from all over China and fully represented various local churches and societies. An American president and a British president were appointed, and the British delegates unanimously bestowed the high honor on Dr. Douglas. This shows everyone’s high evaluation and approval of his work and character. This seems to have been a special arrangement, as a closing chapter of his public ministry.[21] The story of his last days was quite touching. A Letter from the Rev. William McGregor, Amoy, one of the Missionaries of the Presbyterian Church of England states:
         “When his medical adviser told him that the result of his illness was very doubtful, and that
          if he had anything to arrange he had better do it, apparently fearing he might alarm him too
          much, he added, ‘but you must not excite yourself, you know; you are a philosopher.’ Dr.
          Douglas here at once checked him, and said, ‘I’m a Christian;’ then, pausing for breath,
          Added, ‘that’s better.’” [22]
After a while, he comforted the mourning believers on the side: “The gift of God is eternal life, through Jesus Christ our Lord” (Rom 6: 23). On July 26 of 1877, he died, and was buried on Gu Langyu islet in Amoy, China.                              (To be continued)

---

                  [1] Li Chunhai, “An Initial Reflection on John Sung,” 8/31/25 A Pastor’s Word，accessed October 15, 2025, https://lricbc.org/?p=1689.

               [2] Ruth A. Tucker, From Jerusalem to Irian Jaya: A Biographical History of Christian Missions, 2^nd ed(Grand Rapids, Michigan: Zondervan, 2004), 178. Stephen Neill, A History of Christian Missions, Volume Six in the Pellican History of the Church, Revised for the Second Edition by Owen Chadwick (London: Penguin Books, 1990), 238. J. M.Terry & R. L. Gallagher, Encountering the History of Missions: From the Early Church to Today (Grand Rapids, Michigan: Baker Academic, 2017), 253.

              [3]Taiwan’s old name was Formosa. 

              [4] Donald Frederick Lach & Edwin J. Van Kley, Asia in the Making of Europe, Volume III (Chicago: University of Chicago Press, 1993), 277.

            [5] George Candidius, “Account of the Inhabitants,” Formosa under the Dutch: Described from Contemporary Records, with Explanatory Notes and a Bibliography of the Island, ed. William Campbell (London: Kegan Paul, 1903), 25.

           [6] Georgius Candidus, A Short Account of the Island of Formosa in the Indies, Situate Near the Coast of China: And of the Manners, Customs, and Religions of Its Inhabitants (London, 1732). This book gave some reports concerning the ministry.

           [7] John Lai, “063 George Candidius,” A Collection of Articles on the History of Christianity in Taiwan, http://www.laijohn.com/BOOK1/063.htm, accessed on December 12, 2022.

           [8] John Lai, “051Chenggong Zheng Treats Victorio Ricci Kindly,” A Collection of Articles on the History of Christianity in Taiwan, http://www.laijohn.com/BOOK1/063.htm, accessed on December 12, 2022. Paul Wu, “Is Robert Morrison the first Protestant Missionary to China?” China Christian Daily, tran. Alvin Zhou, March 05, 2017, http://chinachristiandaily.com/news/culture/2017-03-05/is-robert-morrison-the-first-protestant-missionary-to-china-_4260, accessed on December 2, 2022.

           [9] William N. Brown, Old Gulangyu in Foreigners’ Eyes，trans. Pan Wengong, Zhong Taifu  (Xiamen: Xiamen University Press, 2010), 421.

           [10] Alexander Hamiliton, New Account of the East Indies, Being the Observations and Remarks of Captain Alexander Hmilton, 1688-1723, Volume II (New Delhi ★ Madras: Asian Educational Services, 1995), 245.

           [11] The first Protestant mission to the Chinese formed in Malacca with the establishment of the Anglo-Chinese College in 1818 by missionaries Robert Morrison and William Milne. The college was founded as part of the Ultra-Ganges Missions because it was forbidden for missionaries to set up a school directly in mainland China at the time. This initiative was a critical step in the early Protestant missionary efforts in Asia. Lin Yihong, “The Origin of The Ultra-Ganges Missions and Its Periodical Press,” Cultural and Religious Studies, Vol. 10, No. 7 (Guangzhou: Guangdong University of Foreign Studies, July 2022): 385-394.

           [12] George F. Barbour, “China and the Missions at Amoy, with Notice of the Opium Trade” (Edinburg: William P. Kennedy, 1855), 29-30.

              [13] Sue Brown & Dr. Bill, “David Abeel–Amoy’s 1st Missionary,” The Amoy Mission 1841-1951, Xiamen–Birthplace of Chinese Protestantism (amoymagic.com), accessed December 3, 2022.

              [14] Philip Wilson Pitcher, In and About Amoy (Shanghai & Foochow: The Methodist Publishing House in China, 1912), 299.

              [15] David Abeel, The Missionary Convention at Jerusalem (New York: John S. Taylor, 1838).

              [16] David M. Stowe,  “1804—1846 David Abeel Pioneer American Missionary to China,” Biographical Dictionary of Christian Missions(Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co, 1999), https://bdcconline.net/en/stories/abeel-david, accessed on December 3, 2022.

            [17] John Gerardus Fagg, “The Mission Field: David Abeel, Missionary to China (1895). It is cited by Sue Brown & Dr. Bill, “DAVID ABEEL–Father of Amoy Mission,”  https://www.amoymagic.com/Am_Abeel.htm, accessed on November 30, 2022.

 [18] Ye Lan, “The 170th Anniversary of ‘First Holy Church of China,’” China Christian Daily,  November 21, 2018, tran. Lin Changfeng, http://chinachristiandaily.com/news/church_ministry/2018-11-21/the-170th-anniversary-of–first-holy-church-of-china-_7927, accessed on December 9, 2022.

           [19] John M. Douglas, Memorials of Douglas Carstairs: Missionary of the Presbyterian Church of England at Amoy, China (London: Waterlow and Sons Limited, Printkks, London Wall, 1877), 45-48.

           [20] Douglas, Memorials of Douglas Carstairs, 72.

           [21] W. S. S Wanson, “His Missionary Career,” Douglas, Memorials of Douglas Carstairs, 68.

               [22] Wm. McGregor, “His Closing Days,” Douglas, Memorials of Douglas Carstairs, 53.