by Dr Cameron Tallach
The island of Taiwan lies just 100 miles from the South Eastern coast of China divided almost in half by the tropic of Cancer. The nearest point to it on the mainland is the district of Amoy, where William C. Burns probably enjoyed the most encouraging period of his missionary work in China. Three quarters of the island is covered by mountains, several rising above 13,000 feet, forming a chain almost as long as the island itself. Their eastern border forms steep cliffs which drop abruptly into the Pacific ocean and are occasionally battered and drenched by typhoons in summer months. On the west, the mountains slope down to fertile plains where rice, tea and sugar cane are grown. The combination of mountain and valley, lake and river, wooded hill and fertile plain, give the island a natural beauty reflected in the name given it in the 16th century by Portuguese explorers. They called it ‘Ihla Formosa’—”Beautiful Island.” This name remained until after 1949, when it was changed to “Taiwan.”
Taiwan is only half the area of Scotland, yet it supports three times as many people i.e. over 15 millions. The majority of these are Taiwanese, descendants of Chinese settlers who crossed over from the mainland from the 12th century onwards. They speak a Taiwanese dialect, though many of their present generation also speak Mandarin. Probably before they came, the island was inhabited by primitive tribespeople of uncertain origin, but these now comprise only 2% of the population, living mainly in scattered mountain villages. In 1949, as a result of the communist revolution on the mainland, President Chiang Kai Shek’s Nationalist government fled to Taiwan and set up office in Taipei its capital city. They were accompanied by a substantial number of Mandarin-speaking “Mainlanders” who now make up 10% of the island’s population. Mandarin has become the official language on the island and is used for teaching in schools.
Though from such different backgrounds, the majority of these people have in common the bondage of idolatry and spirit worship. The traditional Chinese religions are Bhuddism and Taoism, both influenced by the philosophical teachings of Confucius. Bhuddism, unlike Taoism, is not native to China, but was introduced from India, probably only a few years before the birth of Christ. Taoism had an earlier origin in China, founded by the teacher Lao Tzu who was a contemporary of Confucius, over 5 centuries B.C. Both religions profess to offer a form of salvation, but it is to be sought within the individual: they offer no saviour for those who cannot help themselves. Each has grown largely tolerant of the other so that most present-day Chinese in Taiwan will practise both. They therefore find it difficult to appreciate why Christianity must exclude all other religions.
Confucianism with its strong emphasis on “filial piety,” maintaining strong family bonds, has probably made its greatest contribution to Chinese religion through the practice of ancestor worship. Almost every home in Taiwan has its ancestor tablet — a shelf carrying several idols, incense bowls and the names of the family ancestors. Incense is almost continually burning here but at certain times of the year, the family gathers before the tablet to pray and present offerings, usually of fruit, to the ancestor spirits. Failure of any family member to engage in these rites is looked on as unpardonable disrespect to one’s predecessors, and a sin regarded by many as greater than theft or even murder. To dissociate from this practice, then, must be one of the first difficulties faced by young Christians.
When a parent dies the priest must determine, by a study of astrology, which day will be most propitious for the burial. Then, in a shrine erected in the home he will conduct the funeral rites. With the burning of paper money to accompany the departed spirit, the rhythmic clanging of gongs, and chanting of voices, the departed one is supposedly commended to rest and peace. During these rites, the eldest son has the important duty of burning incense for his parent. It can be seen, then, that the wholesome traditional Chinese emphasis on strong family bonds, and respect for one’s elders, has been marred by its association with idolotrous practices. To dissociate from one appears to be a denouncement of the other also. Here is one of the greatest barriers to the progress of Christianity in Taiwan. One young lady, a Christian for several years, tells of a discussion of her faith with her mother. At the end, her mother simply remarked, “It may be alright for you because you are a girl, but your brother could not accept it. Otherwise who would burn incense for me when I die?” Another sad tale is told of a Chinese woman who kindly received missionaries into her home, and listened intently while they told her the gospel story. Then, with obvious sorrow, she exclaimed, “I would love to believe what you tell me but my mother, on her deathbed, made me swear never to accept the Jesus religion.” For centuries Satan has bound these people in darkness, superstition and fear. He has given them the sop in this life of a form of religion, but how many millions have already gone into eternity to find too late that their incense, their fruit offerings, their attempts at prayer are no fit means of appeasing the wrath of their Creator against all ungodliness of men? On the other hand, what has been done for them by those who carry the responsibility of greater privileges along with the specific command, “Go ye into all the world, and preach the Gospel to every creature . . . ?”
The Gospel was brought to Taiwan at least as early as 1627 by some Dutch missionaries. Their work seems to have been successful but their opportunity was short, since they were expelled just 35 years later. The island was closed to foreigners for almost 2 centuries afterwards, but, in 1859, English Presbyterians, and in 1872, Canadian Presbyterians, came to the South and North of the island respectively. For over 50 years they were the only Protestant missionaries, but they too were forced to leave in 1930, owing to the increasing military activity of the Japanese who had occupied the island since 1895 when the Sino-Japanese war ended. 15 years later after the second world war Taiwan was returned to the Chinese and the door for missionary opportunity was open once more. Presbyterians were again the first to enter, but, on hearing of an encouraging receptiveness amongst the people, possibly because of the effect of the recent war, and also the success of the communist revolution on the mainland in 1949, many more missionary groups sent in their representatives. By 1972 approximately 80 Protestant foreign missions, either denominational or inter-denominational, were represented by over 700 missionaries. An experienced and well-informed missionary with the Overseas Missionary Fellowship recently commented that Taiwan must be the most intensely worked mission-field in South East Asia.
These missionaries engage in a wide variety of activities. Some present their witness in crowded cities, while others work amongst the mountain villages. Some do only the work of the ministry, while others mainly teach in divinity colleges or mission schools. Some staff mission hospitals or operate mobile clinics. Others concentrate on literature work, or on broadcasting the Christian message over radio or television. Radio stations also send their message over a considerable part of the mainland.
Despite so much activity, the results have been disappointing. About 95% of the total population still adhere to the traditional Chinese religions, even though some only do so for weddings and funerals. Of the remainder, about half are nominally Protestant Christian, and it is estimated that not more than half of these are truly saved. This means that, in an island which has known considerable missionary effort, particularly in the last 30 years, out of a population of 15,000,000, around 14,800,000 are still in spiritual darkness, most of them seeking help from gods which neither see, nor hear, nor speak. The Saviour was moved with compassion on seeing the multitudes about Him as sheep without a shepherd. And can we profess to have His Spirit within us if we remain unmoved by the consideration of such vast multitudes on this small island alone, who every day draw nearer to the Judgement day, without Christ, though He is not far from any one of them.
Let us pray for them that the knowledge of the gospel will increase. It is probable that many of them are still ignorant even of basic Christian truths. Then let us pray that the word that goes out amongst them however and by whomever the Lord is pleased to send it, will prove such a power as it did in the early Christian church. The idolatry, fear and superstition which it opposed then are no mightier than what exists in Taiwan today, and, as it did then, so now, the word of God is able to grow mightily and prevail. In view of the spiritual darkness that exists now, it is the more remarkable that one so prominent as the late President Chiang Kai Shek openly professed Christianity. The witness presented recently on the occasion of his funeral has provoked an encouraging degree of interest in Christian beliefs amongst people who previously had given little thought to them. God grant it may be the beginning of eternal blessings for many.
Then we should pray that present opportunities open to missionaries would be well used. Several divinity colleges are riddled with modernism. This is especially true of the two Presbyterian Colleges, though they represent by far the largest Protestant denomination on the island. Probably the most respected college is the China Evangelical Seminary in Taipei whose president is Dr James Taylor, great grandson of James Hudson Taylor, founder of the China Inland Mission. We should pray for these institutions, which could be such a mighty instrument in God’s hand for His glory, that they will be thoroughly reformed, staffed by teachers whose zeal for the truth would, by God’s blessing, be an inspiration to their students. What a blessing for the Chinese church to be granted pastors who are thoroughly grounded in the truths of God’s word and zealous in communicating these truths to their congregations. “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” (Ps. 126:6). The Reformation Translation Fellowship’s work is aimed particularly at countering doctrinal error in the Chinese church, and we owe it our support in every way possible. Several books of reformed theology have been translated and published in Chinese through their agency, and we must pray that they will have a widespread influence for good, particularly amongst teachers and divinity students.
There is an almost constant awareness in Taiwan of the dark cloud of communism over the Chinese mainland, and of the possibility that an ill wind may yet blow it over here. We should pray that God will prevent this and that He will keep open the opportunity to preach the Gospel in this island.
Taiwan, this island beautiful, is, in a sense, a modern symbol of liberty. It is remarkable that of all the provinces of pre-1949 China, this island alone has escaped the oppression of communism. Tourists and businessmen are allowed to travel the island more or less freely; religious beliefs can be propagated without undue restrictions. Yet, behind the political liberty, and natural beauty of the island, the people of Taiwan are still in bondage. It is a bondage revealed by the remark of a prosperous Taiwanese farmer, indicating his household idols, “The gods have been kind to me,” or the direction to people seeking help at a Bhuddist temple, “Pray earnestly to the Bhudda for guidance.” The crowds who surge through these temples, the clouds of incense burnt in temples and homes, the earnest prayers to gods of wood and stone all declare it. And as they do so, how the dishonour done to our God as well as the desperate need of the people should stir our hearts to plead that the Spirit of light and truth would be poured out on this place, as on others, to lead these captives into the liberty of the kingdom of God. “After this manner, therefore, pray ye, Thy kingdom come, Thy will be done on earth as it is in heaven . . . For Thine is the kingdom, the power and the glory forever. Amen.” “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” (Mark 11:24).