An Unmixed View:

The Presbyterian Church in Taiwan and Foreign

Missionaries

亞亞亞 David Alexander1

ABSTRACTLike the General Assembly of the Presbyterian Church in Taiwan(PCT), the schools, hospitals and other PCT affiliated agencies manifest nearly unmixed positive view of foreign missionaries who have served in this land since 1865. This article lists some manifestations of this view and contrasts them with examples from popular literature, Christian re-evaluations and scholarly writing. This all leads up to a report of a survey of the views of international students who have lived and worked at Tainan Theological College & Seminary and Chang Jung Christian University since 2003,and concludes that the PCT and its schools are doing a good job of infusing these students with the enthusiasm for foreign missions and missionaries that is common here. Introduction

In 2015, as the Presbyterian Church in Taiwan (PCT)

celebrates 150th anniversary of its founding, much is

being made of the foreign missionaries from the UK and

Canada whose arrival is heralded by the anniversary. In

1 The author of this paper is an adjunct lecturer at Tainan Theological College and Aletheia University. He holds the MA in Theology degree (New Brunswick Theological Seminary) and the EdM degree (Rutgers University Graduate School of Education). He has resided in Taiwan, serving the PCT since 1976.

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addition to its standard foreign-missionary heavy “get to

know us” web page2, The church’s general assembly has

created a web site3, printed T-shirts and published

banners, books and reports bearing a logo depicting James

Maxwell, MD (the pioneer missionary in southern Taiwan)

and George Leslie Mackay, DD (the pioneer missionary in

northern Taiwan).

Seminars on the church’s history and mission are held

under this banner, a visual proclamation of the

rootedness of the church in this land and it’s deep

connection to the peculiar missionary movements and

moments through which the gospel as currently proclaimed

by the PCT entered Taiwan. The “To Be A Servant” seminar

held from 2nd to 4th February, 2015 at Hsin-chu Bible 2 http://www.pct.org.tw/aboutus.aspx3 http://150.pct.org.tw/

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College met under the missionary-laden banner, as did

“Care for Taiwan Mission” conference in Kaohsiung from 29

to 31 December of 2014.

I. The Presbyterian Church in Taiwan Loves Foreign

Missionaries

A handbook to the year-long celebrations published by

the PCT General Assembly’s Anniversary Celebration

Committee4 details the many activities centered on

contemporary churches in mission and historical

missionaries in Taiwan5. Not only the cover, but every

major division between chapters, bears the Maxwell and

Mackay logo. In preparation for its own celebration of

150 years of history, Tainan’s Sinlau Christian Hospital,

which traces its ancestry to Maxwell, has prepared a

4亞亞 150 亞亞亞亞亞: 亞亞亞亞亞亞 150 亞亞亞亞亞亞亞亞亞亞 亞亞亞亞亞亞亞 2014 亞 11 亞

5 http://www.pct.org.tw/article_peop.aspx?strSiteID=S001&strBlockID=B00007&strCTID=CT0005&strASP=article_peop&strContentID=C2015011400025 http://www.pct.org.tw/article_peop.aspx?strBlockID=B00007&strContentid=C2015021100031&strCTID=&strDesc=Y&strPub=&strASP=article_peophttp://www.pct.org.tw/article_peop.aspx?strBlockID=B00007&strContentid=C2013081200024&strCTID=&strDesc=Y&strPub=&strASP=article_peop http://www.pct.org.tw/article_peop.aspx?strBlockID=B00007&strContentid=C2013061700019&strCTID=&strDesc=Y&strPub=&strASP=article_peop http://www.pct.org.tw/article_peop.aspx?strBlockID=B00007&strContentid=C2013061300014&strCTID=&strDesc=Y&strPub=&strASP=article_peop

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memorial book for distribution including 4 essays,

originally written in Chinese but translated into English

for the event. Each of these short pieces effusively

praises the missionary spirit of the men and women who

came from overseas to give themselves to medical and

evangelistic mission work in the name of Jesus.

Dr. Song Sin-lok 亞亞亞亞宋 (adjunct professor of preaching at

Tainan Theological College and Seminary) compared these

missionaries to Christ:

Starting 150 years ago and continuing today, many “little Christs” and honored medical practitioners, both highly trained and ordinary, in both written and spoken words, have left their names and marks on this hospital’s history. Each deserves our respect and thanks. I believe that God has prepared a special place for them in heaven. In 1865 the first Protestant missionaryto Taiwan, Dr. James L Maxwell, came here with a mixed spirit of zealous love, sincere faith and foolish bravery. He endured abuse, trouble and danger in the course of his mission to bring physical healing in the name of Christ’s love and the good news of eternal salvation to Taiwan.

He added

In our hospital’s history, apart from James’ Maxwell, manyother brave souls have come in service of the gospel andhealing. These include Matthew Dickson, Elizabeth Christie,James Maxwell II, G. Gushue Taylor, Percival Cheal and more.They bore the twin burdens of medical service and the cross ofChrist. They gave their time and actively offered their lives,We are moved beyond the power of words to express our

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gratitude. Their examples energize us who serve this hospitaltoday. Allow me to say, for the sake of the gospel and in thelove of Christ and viewing these people from the standpoint ofcommitment, they were all “iron toothed!” In terms of the humanvalues, they were fighters!6

Dr. Tzuu-Yuan Huang (Sinlau’s superintendent) compared

Maxwell to St. Paul:

Dr. James L. Maxwell was the first overseas missionary, called by God and commissioned by the Presbyterian Church in England, to come to Taiwan. Modeled on the spirit that animated St. Paul, he offered himself as an apostle to the ethnic Han and lowland aboriginal people of southern Taiwan. He carried the good news of the Gospel of Christ, leading people out of darkness, sadness, sin and superstition into the glorious light of salvation and hope. By his conduct of medical mission work in Southern Taiwan, Maxwell opened a path of care and study that many have followed.

Later in the same essay, he went on to add others to his

list of heroes.

In those days medical missionaries came to Taiwan because of the love of God. They offered themselves sacrificially in faith and love, serving professionally and gracefully to bring abundant blessings upon this land. Through the continued offering and diligence of many who have followed them, Sinlau Christian Hospital marks 150 years of glorious history.7

The testimony of Rev. Lo Jin-kuei, Moderator

of the PCT during its anniversary year, gives

thanks to God for the foreign missionaries as

6 Look Upward, The Mind of God is the Love of Christ Tainan Sin LauChristian Hospital, June 2015, p.7 Glory be To God Taiwan’s First Western Medicine Hospital. Tainan Sin Lau Christian Hospital, June 2015, p.

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follows:

Thanks be to God, because early on, over 100 years ago, the needs of Taiwan were seen clearly, and God dispatched James Maxwell, a missionary doctor from Great Britain, to conduct gospel proclamation and medical service work in Tainan. He not only spread the good news of the gospel of Jesus Christ in this land, here in Tainan’s capital city he established the first Western Medical clinic in Taiwan, a work that has become today’s Sinlau Christian Hospital.8

An unsigned encomium to Maxwell, published alongside the

above 2, adds:

Maxwell gave the best part of his life to Taiwan. His work inmedical evangelism began a new chapter in the life of this nation. He exemplified the Biblical image of a grain of wheatwhich must fall to the earth and die therein, to produce a harvest of many grains. From his time until this day, his influence upon Taiwan continues throughout this land9

Is there anything to this flood of praise, or could it

merely be unreflective jumping onto a bandwagon driven by

ecclesia, industry and media? In the late 20th and early

21st century, many PCT related agencies and institutions

physically and verbally demonstrated their affection for

the foreign missionaries who were actively part of this

church’s foundations:

PCT- affiliated Chang Jung Christian University

8 150 Steps Behind Us, We Move Into an Unknown Future Tainan Sin Lau Christian Hospital, June 2015, p.9 亞亞亞亞亞亞亞亞亞 Tainan Sin Lau Christian Hospital, June 2015, p.

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dedicated a new library and named it in memory of David

Landsborough III, whose missionary service in Taiwan was

legendary.10 The University’s semi-official history,

presented to the world on its website, openly declares

not only the school’s mission, but also the 19th century

missionaries from the UK whose work led to the school’s

own establishment over a hundred years later.11

The PCT’s mass media foundation, which operates the

New Eyes Television production company and web-TV

programming, offers for sale no fewer than 5 locally

produced programs telling the stories of missionaries who

are loved in this church and nation. Three of these tell

the story of George L. Mackay (in cartoon, puppet show

and live-actor formats.) Another, a cartoon, tells a

story from the life of David Landsborough II, through

whose work the Chang Hwa Christian Hospital was founded.

The remaining one is about James Maxwell, the pioneer

medical missionary in Tainan and Kaohsiung.12 10 http://sites.cjcu.edu.tw/lib_main/page_S0013155.html 11 http://www.cjcu.edu.tw/zh_tw/about.php12 http://www.netv.org.tw/shop-2.asp?catid=1&proid=38&nouse=0.5248684

http://www.netv.org.tw/shop-2.asp?catid=1&proid=41&nouse=5.623686E-02

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At Chang Hwa Christian Hospital, the hospice ward is

named in memory of Jean Landsborough, the Neo-natal care

center in honor of Jeanne Walvoord, and a museum facility

specially dedicated to the memory of David Landsborough

III.13

PCT Affiliated Aletheia University in Tamsui and

Moatao, in a manner similar to Chang Jung Christian

University in Tainan, proudly declares itself to be heir

to the missionary zeal of a foreign founder, in this

case, George L. Mackay.14 The university is one of the

leading participants in the frequent Mackay Days

celebrations held in Tamsui.

When one opens the web page of the Taiwan Church

Press, the center of the home page is a picture of the

press’s headquarters, but it is surrounded by 8 pictures

of foreign missionaries15, several of whom had no direct

http://www.netv.org.tw/shop-2.asp?catid=1&proid=39&nouse=0.3640187

www.netv.org.tw/shop-2.asp?catid=1&proid=701&nouse=0.8714458 http://www.netv.org.tw/shop-2.asp?

catid=1&proid=692&nouse=0.9495566 13 http://www2.cch.org.tw/walvoord/

http://www.cch.org.tw/news/news_2_detail.aspx?oid=2429&no=1http://www2.cch.org.tw/cch_english/About_CCH_02.aspx?Page=1

14 http://mt.mtwww.mt.au.edu.tw/front/bin/ptlist.phtml?Category=22 15 http://www.pctpress.org/

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role in the running of the press during their years of

missionary service in Taiwan. It’s one thing to have

pictures of the founders in front, quite another to go so

far as to promote an image of honor for foreign

missionaries whose relation to the agency was tangential

at best.

In November of 2014, Chang Jung Christian University

and Tainan Theological College joined to celebrate the

100th anniversary of the birth of Hwang Chang-hwei (Shoki

Coe). A series of lectures was mounted in honor of Rev.

Coe, whose love for the United Kingdom led him to swear

allegiance to the queen and take British nationality.16 It

featured Chang Jung Christian University School of

Christian Theology professor M. P. Joseph as keynote

speaker. Besides honoring the memory of Rev. Coe, the

event served as an occasion for a reunion for the

offspring of several foreign missionaries who had served

the PCT in the mid-20th century. The schools paid to bring

16 I, (Insert full name), do swear that I will be faithful and bear true allegiance to Her Majesty Queen Elizabeth, her heirs and successors, according to law. So help me God.

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Landsborough, Beeby, Coe and other missionary offspring

from Europe to hear Dr. Joseph’s address and participate

in other parts of the 3-day event.17

A year prior to the Shoki Coe celebration, Tainan

Theological College celebrated the repatriation of the

Barclay Pledge, a document originally penned by the

college’s founder, Thomas Barclay, on his 16th birthday

and subsequently re-read and re-signed on his birthday

almost every year for the rest of his life until he died

in Tainan at the age of 90.18 In honor of that spirit,

every September incoming local students of the college 17 http://www.ttcs.org.tw/ch/modules/news/article.php?storyid=1519 18 http://www.ttcs.org.tw/ch/modules/news/article.php?storyid=1342

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each participate in a ceremony during which they sign the

pledge upon matriculating. (The college’s international

students are not asked to make this commitment.)

On August 23 of 2014, Tainan Theological College

solemnly marked the passing of Kathleen Moody, who had

served the college from the 1950s into the 1980s,

establishing its church music department, before retiring

to the UK.19 On 26 March of 2015 the college held a

reception for Ms. Moody cremated remains which were

brought back to the nation, land, school and church that

she had loved so well.

As part of the celebration of its 150th anniversary in

2015, the PCT invited foreign missionaries who are

retired but still living and able to make the journey to

return “home” for a week in April to add their joy to the

festivities.

In March of 2015 the board of directors of Tainan

Theological College approved the expenditure of nearly

300,000 Taiwan Dollars to purchase a over 2,000 books on

19 http://www.ttcs.org.tw/ch/modules/news/article.php?storyid=1478

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China Missions History for inclusion in the school’s

soon-to-be-built Shoki Coe Memorial Library. These

volumes will be specially shelved with other missiology

resources in a collection to be named for Dr. Mark

Thelin, who was born of missionary parents in China in

the 1930s and spent his entire professional career

serving as a missionary educator at Tunghai University

and Tainan Theological College.

Though the Presbyterian Church in Taiwan, its

hospitals, schools and other agencies may view foreign

missionaries favorably, these sentiments are not

necessarily au-courant with opinions held elsewhere.

II Late 20th Century Views of Foreign Missionaries

A) Popular Press

The Poisonwood Bible by Barbara Kingsolver (1998) indicts

Western colonialism as it exposes of cultural arrogance

and greed. The novel’s main action is set off by a

foreign missionary Nathan Price who embodies Western

hubris and an unquestioning missionary zeal to overturn

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the ancient traditions of the Congo. His aim was to

replace them with his own beliefs. Beyond this missionary

character, nearly all of the non-African characters in

the novel share this fault. Each arrives in Africa

confident that he or she has a better way of life. The

author presents cultural arrogance as the great Western

sin and traditional of Christianity as one of this sin's

primary vehicles.20

Paul Theroux’s The Happy Isles of Oceania recounts a trip he

took through the Pacific Islands in the early 90s. He

started in New Zealand, travelled to Papua New Guinea,

and then he followed strings of islands eastward across

the southern Pacific to Easter Island. Eventually he went

to Hawaii where he sat down to sift his notes and write

the book. Reeling from the pain of a recently shattered

marriage, his tone is venomous regarding most people and

places he visited along the way. He described Vanuatu as

formerly the home of cannibals and, in the 1990s, as the

happy hunting ground of a group of particularly odious

20 http://www.sparknotes.com/lit/poisonwood/themes.html

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white missionaries from Oceania.21 Theroux’s unhappiness

with foreign missionaries extended to Pacific island

Christians as well. He declared them to be neither

Pacific nor Christian. “Religion only made them more

sententious and hypocritical, and it seemed the aim of

most Samoan preachers to devise new ways for emptying

people's pockets.”22

Rita Golden Gelman’s Tales of a Female Nomad23, like

Theroux’s book, is travel writing. Gelman’s nomadic life

began when her 24-year marriage failed in 1985. From then

until publication of her book in 2001, she sojourned in

Latin America, Israel, Africa, Europe and Thailand, but

principally on Bali. A secularized Jew herself, she had

no problem with people of faith she met wherever she

went, whether they were Catholic, Moslem, Buddhist, Hindu

or Jewish. But when describing a trip to Irian Jaya,

though she wrote kindly about the evangelical

missionaries who flew her into remote areas in light 21 Theroux, Paul, The happy isles of Oceania. Paddling the Pacific. New York (G.P. Putnam's Son), 199222 Ibid. p. 321.23 Rita Golden Gelman, Tales of a Female Nomad: New York, Three Rivers press, 2001.

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aircraft,24 she nonetheless indicated her desire to find a

place which missionaries had not yet visited and

spoiled.25

B) Christian Re-evaluations

Vincent J. Donovan’s Christianity Rediscovered related the

author’s experience as a missionary among the Massai of

East Africa in the 1960s and 70s. He deemed the previous

century’s Roman Catholic mission strategies of purchasing

slaves or educating local people as futile. His own

approach was based on simply talking to the Massai people

about Christ, and leaving it to them to create a church,

or not, based on whether they accepted his testimony, or

not.26

Addressing a conference on World Mission and the Role

of the Korean Churches in November 1995, Dr. D. Preman

Niles, then the General Secretary of the Council for

World Mission, noted that in the 19th and 20th centuries

Western missions were heavily identified with Western

24 Ibid. pp 201 & 206.25 Ibid. p 195.26 Vincent J. Donovan, Christianity Rediscovered, Marynknoll, NY: Orbis, 1978. p. 13.

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colonial aspirations and are therefore tainted. He asked

for a more careful reading of missionary history, because

he saw those missions which had emerged from Britain

served in ways that differentiated them from the

mercantile and colonial interests of their nation’s

government and economic interests. Nonetheless, he

admitted to a negative verdict on Western Roman Catholic

and Protestant missions as a whole, and on the many of

the churches they established in the lands where they

served.27

The Taiwan-born, Scotland-educated American citizen28

mission theologian C.S. Song has urged Christians in Asia

to discard the theology of mission that aims at

conversion of non-Christians to the Christian faith.29

27 World Mission Today by Preman D. Niles This paper was presented at the Conference on World Mission and the Role of Korean Churches, held during November 1995 in Seoul, Korea.28 When he took American nationality, Dr. Song swore as follows: "I hereby declare, on oath, that I absolutely and entirely renounce and abjure all allegiance andfidelity to any foreign prince, potentate, state, or sovereignty, of whom or which I have heretofore been a subject or citizen; that I will support and defend the Constitution and laws of the United States of America against all enemies, foreign and domestic; that I will bear truefaith and allegiance to the same; that I will bear arms on behalf of the United States when required by the law; that I will perform noncombatant service in the Armed Forces of the United States when required by the law; that I will perform work of national importance under civilian direction when required by the law; and that I take this obligation freely, without any mental reservation or purpose of evasion; so help me God."29 C. S. Song, Christian Mission in Reconstruction: an Asian Analysis, (New York: Orbis Books, 1975) pp. 8-9.

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According to this approach, God’s mission is not lived

out through converting people to Christianity, but

through suffering with them30 en route towards their

political liberation. Derek Michaud, writing in the

Boston Collaborative Encyclopedia of Western Theology,

characterized Song’s theology of incarnation and the

theology of mission as tightly joined together in his

political theology of the cross. According to Michaud,

for Song, “The Christian mission is designated for

Christians to suffer with the oppressed in struggling for

justice and freedom.” This vision of the mission grows

out of the reality of the Asian people. In short, Song’s

theology is a theology of political mission in Asian

context.31

Africans came to suspect that missionaries were an

imperialist instrument used by European government and

corporate interests. The historical fact that, in many

areas the missionaries were on site prior to government

administrators or commercial traders, validated the 30 Ibid. p. 1331 http://people.bu.edu/wwildman/bce/song.htm

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African claim that imperial expansion followed the

missions. “The mere presence of the missionaries in an

area was the basis of (imperial) claim (to a locale).”32

Though initially motivated by love and intent on

salvation for others, missionaries in action were not

free of imperialistic interests. “ideological use of

religion and the humanitarian sentiments that flow from

it was a cover up for national economic self-interest.”33

C) Scholarly Comment

Dr Li Hau-tiong, director of the Doctor of Ministry

Programme at Tainan Theolgogical College, rightly accused

foreign missionaries of cultural insensitivity.

“The missionaries from the west did not understand this

traditional ceremony (ancestor worship), but simply took

it as an idolatry and Taiwanese Christians were forbidden

to do it.”34

Huang Po-ho, Professor of Theology at Chang Jung

Christian University’s School of Christian Theology and 32 M.E. Uka, Missionaries Go Home? (New York: Peter Lang, 1987), p. 27 33 Ibid. p. 10134 Li Hau-Tiong, Mission in Taiwan, Tainan, Lights Publishers, 2006.p. 70.

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vice president of the university itself,opined that the

Presbyterian Church in Taiwan from 1865 to 1942 was

“alien from its people” and “All mission policies and

actions were produced by foreign missionary societies

from a distance.”35

Dr.Steven Bevans, who teaches Contextual Theology at

the Catholic Theological Union in Chicago, characterizes

past errors of missionaries as having become identified

with colonialism. “The modern missionary era was in many

ways the ‘religious arm’ of colonialism, whether

Portuguese and Spanish colonialism in the sixteenth

Century, or British, French, German, Belgian or American

colonialism in the nineteenth. This was not all bad —

oftentimes missionaries were heroic defenders of the

rights of indigenous peoples”.36

III International Students’ Impressions

In conjunction with Chang Jung Christian University,

Tainan Theological College and Seminary has hosted a

35 Huang Po-ho, From Galilee to Tainan, Manila: ATESEA: 2005, p. 31.36 Steven Bevans “New Evangelical Vision and Mission” in the DIVINE WORD Missionary Magazine, Summer 2002 and Winter 2002

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graduate-level programme leading to the Master of

Religious Studies (MRS) or Master of Theology (MTh)

degree since 2003. Prior to the programme attaining

degree-granting status, Tainan Theological College hosted

a Certificate in Mission Studies program funded jointly

by the Council for World Mission, the Presbyterian Church

in Taiwan and the college itself from the early 90s.

Student participants in the programme have come from

South and East Asia, Africa, and the Pacific. Faculty

have been from India, Malawi, Taiwan, Korea, Sri-Lanka,

the UK, Canada and Myanmar (among other places). During

these students’ 10-month sojourns in Taiwan, they

participated in PCT led activities, met foreign

missionaries informally and formally, and have took

courses from both local and international faculty members

(occasionally from foreign missionaries.)

Survey Methodology

In February and March of 2015 as many of the students

from the degree programs as possible to contact through

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e-mail were asked to complete an anonymous online survey

about their exposure to Taiwanese Christians and Foreign

Missionaries in Taiwan while they lived here.37 The survey

was first sent out on 13th February, and responses were

requested to arrive before 15th March. An initial list of

approximately 60 addresses was winnowed because of unused

or cancelled accounts. Insofar as can be ascertained, the

survey was seen by approximately 50 individuals. 27

responses were received, the final one coming on 13th

March. Evaluation of the survey must take into account

the limitations imposed by the web-based medium through

which the survey was conducted. Persons without access to

e-mail or the world-wide-web were excluded from the

survey, not by intent, but by technology.

In the first two of 8 questions, the survey attempted

to establish a base-line of a respondent’s exposure to

and feelings about foreign missionaries before coming to

Taiwan. The following two questions sought to ascertain a

respondent’s interaction with foreign missionaries while

37 The online service SurveyMonkey was used and had excellent results.

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in Tainan, and impressions of them. The third pair of

questions asked what respondents may have observed

regarding Taiwanese Christians’ opinions about foreign

missionaries, and the final questions inquired into the

discourse about foreign missionaries as presented by

their professors. The aim of the first 3 question pairs

was to see if attitudes held prior to exposure to the PCT

and its enthusiasm for foreign missionaries had

significantly changed opinions. The aim of the final pair

was to ascertain whether or not the programme at TTCS was

a reflection of the Taiwan context in which it is carried

out.

Report of the Survey Results

Question 1 : Prior to my year at Tainan Theological College

and Seminary, my direct exposure to foreign missionaries

in my home country was:

Extensive 26.92% 7Moderate 50.00% 13Seldom 23.08% 6Non-Existent 0.00% 0

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Total 100% 26Question 2: Based on my direct experience with foreign

missionaries in my home country, my impression of them

is:

Positive 88.89% 24Indifferent 11.11% 3

Negative 0.00% 0Non Existent 0.00% 0

Total 100% 27Question 3: During my year at Tainan Theological College

and Seminary, my direct exposure to and contact with

foreign missionaries was:

Extensive 48.15% 13Moderate 51.85% 14Sparse 0.00% 0Non-Existent 0.00% 0

Total 100% 27Question 4: After direct contact with foreign missionaries

while in Taiwan, my impression of them is:

Positive 88.89% 24Indifferent 11.11% 3

Negative 0.00% 0Non-Existent 0.00% 0

23

Total 100% 27Question 5: During my year in Taiwan, my direct contact

with Taiwanese Christians was:

Extensive 85.19% 23Moderate 14.81% 4Sparse 0.00% 0Non-Existent 0.00% 0

Total 100% 27Question 6: Based on my direct contact with Taiwanese

Christians, I would say that their impression of foreign

missionaries is:

Positive 92.59% 25Indifferent 7.41% 2

Negative 0.00% 0Non-Existent 0.00% 0

Total 100% 27Question 7: In the courses that I took as a student of

Tainan Theological College and Seminary, the topic of

foreign missionaries was mentioned:

Frequently 48.15% 13

Sometimes 48.15% 13Very Seldom 3.70% 1

Never 0.00% 0

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Total 100% 27Question 8: I estimate that my professors' opinions

regarding foreign missionaries were:

Positive 70.37% 19Indifferent 18.52% 5

Negative 11.11% 3Non Existent 0.00% 0

Total 100% 27

CONCLUSION

The PCT, its hospitals, schools and other agencies,

seems to hold an overwhelmingly positive view of foreign

missionaries and their contributions. The survey

indicates that international students who sojourn in

Taiwan for a year, hosted by PCT agencies or schools both

observe (questions 5 & 6) and share (questions 2 & 4)

these attitudes.

As the PCT moves into the future, and Tainan

Theological College continues to host international

students in its own and CWM supported programmes, the

impressions of foreign missionaries held by this church

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will be strengthened and spread

26