The Educational Situation in China
By J. N. Anderson
Within the last year or so the phrases, “new China,” “the awakening,” “the new era,” “intellectual revolution,” “phenomenal changes,” have come to be a part of the average man’s vocabulary among the foreign population in this empire of China. They refer to the spontaneous and widespread educational, political, and social changes that are in very truth revolutionizing this great land, which until recently was slumbering in self-satisfied security. The official and influential classes are well-nigh fully committed to the passing away of the old in China’s education, and to the speedy and wholesale introduction of Western and modern ideas. This of course means a complete change in the entire system of public education, with a corresponding change in all methods and standards. Furthermore, it means the complete reversal of the entire nation on the subject of female education, which promises that from this time the other half of China’s population is also to be educated, and hence to be taken account of and be fully reckoned with. Medical schools on the order of those that in the West are being founded, and the nation is learning modern medicine and surgery. The native system of medicine is surely doomed. High schools, normal schools, and colleges are springing up all over the empire. China is seeking to train her sons and daughters intellectually and physically, though it must be admitted that in this day of sweeping reform, the moral and spiritual factors are sadly left out of the question. The central board of education at Peking is manifesting much activity, and, according to all appearances, there seems to be a set purpose on the part of the Chinese government to organize a thorough system of education for the whole empire. As an illustration of what has already been accomplished in the way of opening schools, the province of Chili may be cited. It was reported that there are in that province three thousand primary schools with nineteen thousand students, two hundred elementary schools with ten thousand students, eighteen middle schools with nine hundred students, one provincial school with three hundred students, one university at Tientsin with two hundred students, one normal school at Pao-ting-fu with four hundred students, and fourteen prefectural normal schools with twelve thousand students. This is the metropolitan province of the empire, and as it now has at its head the strongest and most progressive man in China, it must of course be looked upon as being in advance of the other provinces to a certain degree. In view of the widespread intellectual awakening, and the general desire for education on the part of all classes in this land, it is felt by the entire missionary body that this is an hour of great opportunity in China, and that a failure, either through ignorance or indifference, to seriously and successfully lay hold of the present situation and make the most of it, would be not only unfortunate, but quite inexcusable. It is felt that in a similar situation, a very serious mistake was made by the missionaries in Japan on this very point when a few years ago they failed to enter the educational field in a way to give them vantage-ground in molding Japan intellectually. Such opportunities come only once in the history of a nation, and the favorable opening must be seen and entered. It is an open secret that at the present time no little disfavor on the part of the Chinese government is manifested toward mission schools and all other schools conducted by foreigners; and the fact that idolatrous worship is required of the students in the public schools goes to show that the Chinese government is far from favorable toward the extensive and vigorous efforts put forth by missionaries along educational lines. Many missionaries are very much disappointed at the present outlook, and regard the action of the Chinese government in refusing to recognize the missionary schools with grave apprehensions. Some feel that unless this, to them, very serious disability can be overcome, the work of education carried on by the foreign missionaries is practically doomed. This class insists that vigorous and well-directed steps should be taken to secure official recognition. Others, on the other hand, feel sanguine24that merit will surely win, and that missionaries need only see to it that their educational work is of the highest quality. In the mind of the writer it is a positive mistake to cater in any degree to any such consideration, for the very obvious reason that all missionary endeavor should have as its sole and constant object the preaching of the Word; and with this aim in mind, all education should look to the training of young men and women who shall with ringing enthusiasm give themselves to the work of evangelizing this great people. To others it may seem a great and worthy ambition to train Christian young men to successfully discharge the duties of statesmen and the lesser but equally important professions in life. But to us who believe in the near coming of Christ and that this message is to go to the whole world in this generation, all educational efforts must be made to contribute to this one end. Education and the Recent Centenary Conference
At the great conference held at Shanghai, it was only natural that the subject of education should occupy a very prominent place. Next to that of federation, the question of education was without doubt the most prominent. It is well known that educational schemes on a huge scale are the order of the day the world over, and why indeed (so it was argued) should it not be so in China, where there are hundreds of millions of people, and where education for millenniums has been held in the highest esteem? Men with their millions are giving large sums to the cause of education in America and in other lands; why should not these men be encouraged to help in this work for China? (It is reported that Rockefeller has given fifty million dollars, United States currency, for non-sectarian education in China.) Great universities are the pride of the West; would it not be wise, and is it not in the line of duty as well as the hour of opportunity, to do something for higher education in China? Why should not the missionary societies working in this land unite in founding a great union Christian University at some center in this empire? This institution, it was contended, would represent, as nothing else could, the spirit and aim of the gospel, and at the same time prove a great blessing to the Chinese people in educating men for all the varied positions in the life of this nation. Such a university, it was felt, should be of the highest type, and rank with the great universities in England and America. It would be a great stimulus toward Christian union, not only in China, but throughout the whole world, and would stand as a concrete illustration of what education in its highest form should be. It was further argued that it would give to the missionary body a standing, and afford a splendid means of a fuller vindication of the Christian faith. On the other hand, some stoutly insisted, with much show of reason, that the whole scheme was premature in view of the little that had so far been accomplished along educational lines; and further it was held that an institution of this kind would be sure to be looked upon by the Chinese government as a rival to the Imperial University at Peking and similar institutions. Ultimately the whole question was referred to a committee with instructions to study the educational problem in general, and report to the next conference. That China is in dire need of education no intelligent man will for a moment question; but in the light of the actual conditions now obtaining, this mammoth university scheme is premature and ill-advised. It is another illustration of the altogether too common attempt to float a great institution with the avowed intention of doing a work that must be done by and through the individual. It reflects only too faithfully the spirit of the times which seeks by means of federation and huge combinations to take the world by storm, trusting the worldly resources ready to hand—money, education, civilization, whatever that may be, and charitable and philanthropic institutions. All this, instead of seeking the individual by means of the life and power of the gospel.