By Murray A. Rubinstein
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Extra resources for The Protestant Community of Modern Taiwan: Mission, Seminary, and Church (Taiwan in the Modern World)
Sec- THE CLASSICAL MISSION PARADIGM 65 ond was Central China, which was centered in Shanghai and included the provinces of the eastern Changjiang (Yangtze) river basin. Third was North China, which included the coastal province of Shandong; here Baptists worked in Jinan and the port city Qingdao. Fourth was Honan province, the core of the Baptist's interior China efforts. The old city of Kaifeng-it had been China's capital during the Northern Song dynasty (95O-1150}---was the center of most of the evangelistic and benevolent work in this area.
All this simply allowed the Baptists to devote themselves to their greatest strength, evangelism. The results initially appeared to prove the wisdom of the mis sionaries' decision. Over the span of nine years, the Chinese Baptist community grew to more than eight thousand souls. 26 The next twenty-seven years proved to be a time of crisis and redef inition. First was the recognition of crisis. This took place in the mid 1960s as the island's Baptist missionaries and their allies, the leaders of the Taiwan Baptist Convention, had to face declining growth rates in the congregations and declining numbers of students in the semi nary.
That year, Chinese professors and students at the major Chinese universities organized anti-Christian and antimissionary movements, and, by 1923, these movements had expanded and taken the fonn of the Education Rights Movement. In this second phase, the Chinese intellectuals, now joined by political activists in the Guomindang and the newly fonned Chinese Communist Party (CCP), called for the government to take over all missionary schools and universities and force them to elimi nate religious education from their curriculum.