By Dr. John C. H. Wu
Commercial Press, Taipei, 1971, 484 pp., US$5
Reviewed by Yang Min-che
In his Foreword, Dr. Sun Fo, the son of Dr. Sun Yat-sen, writes: "This book does not claim to be a full-scale biography. It aims at a characterization of the man and a faithful presentation of his ideas."
Be that as it may, Dr. Wu's new book will serve both as a biographical reference and study of the Founding Father's thinking until something better comes along, and that is likely to be a long time.
Sun Yat-sen died in 1925. That is nearly half a century ago. Full-length works about him in English have been far and few between in recent years. This abets the value of Dr. Wu's book, which additionally is written in the light of the Taiwan experience and the continued leadership of President Chiang Kai-shek, whose rank as the principal disciple of Sun Yat-sen cannot be disputed.
Sun Fo attests to having gone over every chapter and to having offered suggestions for revisions where he thought they were required. This has enhanced accuracy while not detracting from the objectivity of John Wu's treatment of Dr. Sun's ideas and motivations.
The author does not hide his admiration for Sun Yat-sen. But he is a scholar above all and does not hesitate to criticize adversely when the facts point in the direction of error or misjudgement.
Dr. Wu's first chapter deals with Sun Yat-sen's childhood and family circle. His discussion of the "dilemma" regarding the great man's birthday is amusing and, in the end, in conclusive. Dr. Sun's birthday is observed on November 12 but he himself wrote that he was born on November 22.
The matter is not really important. But footnotes of history are fun, and Dr. Wu deals with it lightly. His conclusion, incidentally, is that Dr. Sun could have been mistaken (people do get mixed up about such things) or that he may not have been told his real birthdate. In 1866, there was widespread belief that knowledge of the time of birth could lead, if reaching evil hands, to the casting of an injurious horoscope.
Chapter 2 concerns early schooling and social development. Then comes an informative chapter on Dr. Sun's first contacts with the West.
Sun Yat-sen was a man of two worlds. Nothing could be more important than this in trying to understand his personality and influence. He bridged East and West in language, in science and in political thought. He would have been the last to assert that he was an original thinker to rank with Plato, Aristotle, Erasmus, Hobbes, Locke and Jefferson.
His originality and his genius lay in synthesis. He was able to bring China into the modern world while not throwing the baby out with the bathwater. Chapter 3 helps explain why. Here are detailed the first impact of Western science—a steamship—the beginning of Hawaii days and the plunge of a boy who could speak not a word of anything but Chinese into an English-language school.
The young Yat-sen, having already mastered thousands of ideographs, was amazed by discovery of the English alphabet. "By some miraculous method, each word in English could be broken up into parts called letters and saved to be used again in making up another word in a most wondrous fashion. It was like eating cake and having it."
From no English to second prize for excellence in English (awarded by King David Kalakaua) required a period of only three years. Throughout the rest of his life, Sun Yat-sen was to be wholly bilingual, an ability which is given to few men of East and West.
Iolani School was a missionary institution. Here, too, occurred the mental marriage of Chinese humanism and Christianity which was to mean so much to Dr. Sun. Nor did he become a Christian so much more easily than the early believers of Rome. His elder brother in Hawaii and his family back in China were opposed to the "foreign religion," but although he bent with the wind, Yat-sen never wavered in his faith.
Sun Yat-sen might have become a man of the cloth. But Hongkong and Canton had no acceptable theological seminaries. He began his medical studies in Canton and then transferred to the newly established College of Medicine for Chinese in Hongkong. Of the first 12 students admitted in 1887, only 2 were graduated on schedule in 1892. One of them was Dr. Sun, who had taken honors in 10 of 12 courses.
The years from 1892 to 1895 were eventful. He began the practice of medicine in Macao, then moved to Canton when Portuguese physicians objected to his presence. In 1894, he gave up trying to reform the Ch'ing dynasty and moved toward revolutionary action. His first revolutionary attempt failed. So did one after another until the victory of 1911 and the establishment of the Republic.
Chapter 5 relates the oft-told tale of Dr. Sun's capture and incarceration by the Manchus in London. Dr. Wu tells the story well and with a wealth of detail that is ordinarily omitted. This was also an experience which substantiated Dr. Sun's Christian faith. "Emerging from this grave crisis of my life," Dr. Sun wrote, "I feel like the prodigal son returning home and a lost sheep found again."
From 1897 to 1911, Sun Yat-sen roamed the world—raising money for revolutionary activities, winning the loyalty of overseas Chinese, writing, organizing, and providing strategy and inspiration for the actionists. He was traveling in the United States when the shots at Wuchang began the National Revolution. It was in Denver, Colorado, on October 12, that he saw the headline "Wuchang Captured by Revolutionists." He quickly proceeded to England and France to enlist their sympathy for the cause of the Republic-soon-to-be.
He returned to Shanghai on Christmas Day of 1911. His election as Provisional President took place December 29 and his inauguration on January 1, 1912. "At last, after thirty years of ceaseless effort," he wrote, "my aim of establishing a Republic was accomplished." Not surprisingly, considering his training as a scientist, he seemed especially proud of changing the basis of Chinese timekeeping from the lunar to the solar.
Dr. Wu backtracks in Chapters 7 and 8 to take up Sun Yat-sen's foreign friends and the fascinating story of his years in Japan. This departure is at odds with the chronology, but the author could reasonably ask, "How else?" Dr. Sun's friends were too numerous and his Japanese goings and comings too frequent to be handled chronologically without getting in the way of the broad sweep of contributions to the National Revolution.
Much of the story of the Japanese period is not readily available in English and not well known even in Chinese. So Dr. Wu's contribution is a service to all who are interested in the life of Sun Yat-sen. Dr. Sun had, as the author points out, a "tender spot" for Japan and regarded it as his second home. In 1924, on his way to Peking, where he was to die a few months later, Dr. Sun gave two speeches in Kobe. Some of his remarks were prophetic. He told Japanese that they had acquired the ways of both East and West. Japan's alternative, he said, was to become the lackey of the West or the pillar of the East. "Your choice," he told his Japanese friends, "will be of momentous consequence to the future of human civilization." And so it turned out.
Chapters 9 and 10 take up Sun Yat-sen's all-too-brief tenure as Provisional President and the subsequent struggle against the statesman-soldier who wanted to be emperor—Yuan Shih-k'ai. The Yuan tragedy was a major one. But for Yuan's ambition, Dr. Sun would have been President of a unified Republic and the history of modern China might have been much different.
Yuan was compelled to give up his dynastic aspirations and died in mid-1916. China's problems were far from over, however. As Dr. Wu remarks, lawlessness had become the order of the day. Between warlords and incompetent politicians, the country was going from bad to worse. Sun Yat-sen opposed China's entry into World War I and he was right. The country was cheated in the peace and the stage was set for the Japanese aggression of a decade later. These matters and others are discussed in Chapter 11 on law, diplomacy and economic reconstruction.
Chapters 12, 13 and 14 are de voted to San Min Chu I, commonly known as the Three Principles of the People but translated by Dr. Wu as the Philosophy of Triple Democracy (international, political and socioeconomic democracy). Sun Fo approves the Wu translation. But San Min Chu I probably has been the Three Principles too long for such a change to stick. Also sanctioned by Sun Fo is the People's Well-being for Min Sheng, the third principle. There can be little doubt that Well-being (or Social Welfare) is vastly superior to the standard translation of the People's Livelihood.
San Min Chu I is too well known to require exposition here. Suffice it to say that Dr. Wu backgrounds the Principles thoroughly and makes them clear and meaningful. He delves into the influences that led Dr. Sun into thought that was both well ahead of his time and yet assured perpetuation of the ancient virtues of Confucianism. Nor does he evade the question of whether San Min Chu I reflects aspects of Marxism.
Dr. Wu summarizes admirably in saying, "After a careful study of Sun's teachings, I am convinced that he was no more socialistic than Thomas Aquinas, who said that 'private good should be subordinated to the end of the common good' and Basil (Basil the Great), who treated private property as a form of stewardship for the poor."
At another point, the author notes that Dr. Sun dealt with "material needs in the spirit of integral Confucian humanism. The motive behind all his theories and programs, here as elsewhere, is Jen or Love, with Chung Yung or the Golden Mean as his constant guide."
The final chapter is on the relationship between Sun Yat-sen and Chiang Kai-shek and is appropriately subtitled "the story of a great friendship." Not so many admirers of the two men may know that Chiang's admiration for his mentor began early in life while he was studying under Ku Ch'ing-lien of Ningpo, a private tutor who looked up to Dr. Sun as man and thinker. They first met in 1910. Then, in 1915, Ch'en Ch'i-mei, who was to be assassinated by Yuan's agents the following year, be came the natural bridge between Sun and Chiang.
Chen was 10 years younger than Sun and 11 years older than Chiang. He was virtually indispensable to both and his death left a void in each of their lives which, as it turned out, only the other could fill. By 1920, Dr. Sun was relying heavily upon Chiang and was to entrust him with assignments—such as the Whampoa command and a mission to Moscow—which were among the most crucial of the time.
The incident which brought the two into a brotherhood of the Confucian way was the time together aboard a gunboat after Ch'en Chiung-ming attacked Dr. Sun's Canton headquarters. The Founding Father barely escaped with his life and made his way to the Yung Feng. They endured hardship together and survived shot and shell. By the time the ordeal had ended, bonds had been forged which not even Dr. Sun's death could strike from the living Chiang. In the nearly half century since, Chiang Kai-shek has remained the loyal partisan of Sun Yat-sen and the unceasing pupil of San Min Chu I.
Dr. Wu takes up in detail the supposed differences between Dr. Sun and Chiang on the subject of the Soviet Union. Chiang Kai-shek has written: "In deciding on his policy of alignment with Soviet Russia and of admitting Chinese Communists into the Kuomintang, Dr. Sun had in mind the rallying of China's revolutionary elements and the hammering out of a united national will...before I went to Russia, I had also believed that Russia sincerely wanted to treat us as an equal and harbored no ulterior motives. But my visit completely disillusioned me." Chiang reported his views to Dr. Sun, who thought his disciple was "overcautious in the light of the actual situation." Dr. Sun thought it necessary to continue admitting Chinese Communists to the Kuomintang but never believed—any more than did Chiang—that the differences between the two parties could be reconciled.
The Whampoa Military Academy, of which Chiang was commandant, gave Dr. Sun great pleasure. Sun and Chiang had agreed on one lesson of the Russian trip: that a successful revolution had to be backed up by a strong and dedicated military organization. Whampoa cadets quickly put down a rebellion against Dr. Sun, and the Founding Father visited the academy as he left South China for the last time late in 1924. He told the commandant: "Today, on seeing that Whampoa cadets are so hard working and well-disciplined and so full of the fighting spirit, I am confident that they will carry on the task of Revolution, thus continuing my own life and realizing my ideals. Death comes to everybody sooner or later, but the point is that I can afford to die, as I could not two or three years ago. Now that there are the cadets to complete my unfinished task, I feel I can die in peace." These were the last words of Dr. Sun to Chiang Kai-shek.
Sun Yat-sen died on March 12. On the next day, about 1,000 Whampoa cadets and officers commanded by Chiang met more than 10,000 rebel troops and routed them. In speaking of the victory, Chiang Kai-shek gave the whole credit to the inspiring spirit of China's fallen leader. As Dr. Wu remarks, "True friendship is made in heaven and endures beyond the grave."
Useful adjuncts of this book are the Notes, texts of a number of important letters, brief chronology of Dr. Sun's life, Epilogue and Index. Regrettably omitted is a bibliography, although the references in the Notes make up for this in part.
Dr. Wu has written an interesting hook to read and a useful reference work. Those two values are not often combined. There are two small faults. Typographical errors are shockingly numerous and tighter editing would have accelerated the pace and made Dr. Wu's fluent prose even more readable. Both faults could be corrected in a subsequent edition.
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THE CHURCH IN CHINA ITS VITALITY ITS FUTURE?
By William H. Clark
Council Press, New York, 1971, 197 pp., US$4.95
Reviewed by Geraldine Fitch
In an earlier issue, I referred to a book I had heard about but had not read. It was the book I am now reviewing. Because the title referred to the "vitality" of the church, when I knew that all churches in China were closed, I assumed that the author favored the present regime on the mainland. But the book is anything but pro-Communist, and I apologize for my assumption. I should not have prejudged it.
The author went to China in 1925 and served in Central China and (at least during the war years) in Western China. He is thoroughly acquainted with Christian Church history even to the beginning of the Nestorian period in 618. This period lasted nearly two centuries during which the gospel was widely spread through the country. The Chinese Christians of Nestorian faith were found as far south as the Canton area.
The Italian Jesuits came as missionaries in 1215 and brought sciences, especially astronomy, while propagating the Christian doctrine. The Boxer uprising of 1900 killed thousands of the Chinese Christians and it seemed as if Christianity might be wiped out. What have been the results of the Christian mission in China and what will be the Christians' fate? This is what the author has to say:
"My own position on the fate of missions is clear, that this is not the end, not by any means. I am convinced that the inner core of the Chinese Church endures, and in God's time will openly reassert itself. Yet what has gone wrong with missions? Is the present setback in (mainland) China solely the sad by-product of demoniacal political forces? I think not. There is more to be learned from the situation than that, far more.
"Yet apparently something has gone wrong with missions. In other lands where foreign missionaries still can work comparatively unhindered, are not similar mistakes in message, spirit, approach, methods and priorities possibly being made, matters that could be corrected in time? Or is it factual to conclude that the setbacks in (mainland) China are solely the fault of Communism and the Devil? That is an oversimplification, to put it mildly."
The author finds evidence of an underground church in (mainland) China among faithful Christians. Since there are still deeply planted roots of Christianity evident, why should we doubt that even after all the churches have been closed there should not still be evidences of Christian belief and service in various parts of (mainland) China? This reviewer is reminded of a letter sent via Hongkong—not directly to the U.S.A.—by a Chinese college mate of Shanghai. She had married and was principal of a large girls' school in Shanghai. She wrote that she arose each night at 2 a.m. in order to have her Bible reading and prayer where no unfriendly eyes would see her and possibly report her to the authorities. She has died since, but to the end she was a faithful Christian.
A Communist group in one of Chiang Kai-shek's armies caused what is known as the "Nanking Incident." At least one missionary was killed and another wounded. As a result most of the missionaries of interior China left their homes and became refugees in Shanghai. I recall that in our home and rented quarters next door, we housed 16 of our family and relatives who came to Shanghai at that time. But this crisis passed. The missionaries returned to their stations and the Christian Church again flourished in China. Today all the churches of mainland China have been dosed by the Communist regime and all of the foreign missionaries have had to leave. But because of the evidence that the author presents, we have reason to hope. The author includes all religious faiths but does not try to assess their vitality or predict their future. Certain traits of the Chinese people may have a strong hand in the future of the church. The author points out:
"Certain basic Chinese characteristics such as love of the land, love of family, and their proved ability to non-cooperate with tyranny when it becomes intolerable—these will inevitably modify Communism. Moreover, two other Chinese traits will certainly endure and prove potent in the eventual restructuring of (mainland) Chinese life. The first of these I would call their amazing adaptability, resource fullness, resilience. Is any race on earth so adaptable as the Chinese?... A second quite distinctive and remarkably enduring trait of the Chinese is their good humor. How they love a joke! When we heard reports that the Communists in their stern regimentation frowned on good humor, it seemed that in this age-old trait there was real hope for change. Chinese traditionally distrust solemn dogma, and I suspect Communism may meet its most decisive Waterloo on the field of Chinese good humor."
Since the Communist takeover, unnumbered Christians have been mistreated or arrested and yet many have remained true to the faith. He said the Ziccawei Cathedral of the Roman Catholics had both towers removed and was turned into a fruit warehouse; the English Cathedral in Shanghai also has been used for other purposes. After the "cultural revolution" failed, closing of churches continued. The author is surprised at the tenacity of the faith of those who meet in small groups in homes or otherwise carry on their Christian activities. At one point, he asks "Was it worthwhile?" and goes on to answer:
"The investment of thousands of lives and funds made available by Christian missions in China, particularly from 1800 to 1949—now that all or practically all churches are closed, many Bibles and hymn books seized and destroyed, Christians scattered and outwardly silent—was it all worthwhile? Abundantly, never doubt it, for whatever else fails, the core of a vital indigenous Chinese Church came into being, and in measure lives.
"Whatever form the Church may take in the future, or whether it is for a little time unable to take any outward form at all, the inner spark is there, unquestionably. You remember Jesus said to Peter on that final, momentous evening in the Upper Room, 'I tell you, Peter, the cock will not crow this day, until you three times deny me...but I prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren." (Lk. 22:34,32) Jesus both prayed and expected a rebirth of courage and faithfulness in the cowardly Peter, and He was not disappointed. Christians have a way in the long run of measuring up to their Lord's expectations of them. We should pray for it now; we should expect it."
Maoism has replaced Confucius and other philosophers of China, the poets and other intellectuals and has become the gospel for Red China's youth. Even when a million or two of the young Red Guards were in Peiping, everyone had his copy of Mao's book to wave on high. Lin Piao wrote the introduction and presented Mao as the greatest Marxist-Leninist of all time.
The author understands and appreciates the Chinese people. He not only refers to but illustrates their industry, their patience, their resilience and their humor. He also shows their great capacity for friendship. He has hope in their future and the future of the church. It is a privilege to read the book and to recommend it.