谢菲尔德博士在1900年的纽约大公会议

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他们今天的继任者正在继续这项好工作
的工作。"
令人印象深刻的是，从
1833年至1840年，旁遮普出版社报告了3万本书籍和小册子，共200万页。
在阿拉哈巴德，这一数字约为一半。
工作一直持续到现在，但从那时到现在的全部产出
但从那时起到现在的全部产量与目前的需求相比，只是杯水车薪。
但与印度目前的需求相比，整个产出只是杯水车薪。
1912年的《年鉴》宣称我们需要大量的
歉意文学--更多、更好的关于实用虔诚-实用伦理的书籍，以及一般的
的书籍，以取代印度市场上不道德的文学垃圾。
印度教的市场。
至于中国，谢菲尔德博士在1900年的纽约大公会议上说
纽约普世教会会议上说。"在目前
目前，中国有大量的基督教文学作品
在中国发展得很好"。他是一位权威，但
从那时起，中国有趣的蜕变已经
但从那时起，中国有趣的变化使许多已经出版的文学作品过时了，而对西方各种书籍的永不满足的饥渴感
对各种类型的西方书籍的贪婪使所有已经完成的工作看起来都是微不足道的。
变得可以忽略不计。Timothy Richard博士认为
传教士如果能够为这个时代写出好的作品，可以
比其他所有的人加起来做得更多。最紧迫的
最迫在眉睫的危险在于中国充斥着不可知论文学的翻译。在
满洲里成立了一个 "无上帝 "协会
这是一个多么大的预兆啊 -教会正在被动摇。
爱丁堡会议的报告几乎来自中国的每一个角落
爱丁堡会议报告说，几乎所有的中国人都在呼吁帮助反对现在涌入中国的理性主义文学。
涌入中国的理性主义文学作品。
地涌入的理性主义文学。盲目的异教徒向木头和石头俯首称臣。这已经很糟糕了；但如果
如果基督徒被要求向新的泛神论神灵下跪呢？
西方新的泛神论万神殿的神灵呢？
在日本也有类似的报道。日本的
周刊》每个月都有一篇神学和宗教文献的评论，无论谁看了都不会有任何疑问。
就不会对危险的严重性和紧迫性有任何怀疑。
险的严重性和迫切性。对危险的暗示是什么呢？
我知道尼采在日本也有他的流行，这是一种多么邪恶的暗示啊
尼采在日本也很流行！还有易卜生，更糟糕的情况无疑会出现。
来了。
这种令人震惊的披露给我们所有的西方教会带来了新的和特殊的
对我们所有的西方教会来说，特别是对那些在本理事会中的代表来说，是一种新的特殊的义务。我们可以做些什么？
我们可以做什么来防止威胁到东方新教会的灾难？
东方的新教会？当然，没有一个热爱基督和圣经的人
当然，没有一个热爱基督和圣经的人愿意同意，更不用说
贡献，使凯里和贾德森，以及其他一些人曾经发出的信息被取消。
凯里和贾德森、达夫和利文斯通曾经发出的信息被取消。
利文斯通。然而，我们在这个会场上听到
< 的推论，足以让我们停顿下来；破坏了某些欧洲教会的理性主义是如何被某些欧洲教会急切地抓住的？
的理性主义如何被穆罕默德传教士急切地抓住并在埃及重印。我知道我正踩着
在有争议的地方，必须在苏格兰的天使医生面前轻声说话。
在苏格兰大学的天使博士面前，我必须轻声说话，我很高兴能坐在他们的脚下。但难道不应该
我们中的每一个人，无论高低，都应该三思而后行
在他同意用施米德尔取代圣保罗之前，或者允许哈纳克的天才塑造第二世界的时候，难道不应该三思而后行，多加祈祷吗？
哈纳克的天才来塑造我们在东方的女儿教会的次级文学？苏格兰已经教导



their successors to-day are continuing the good
work."
It gives an impression to say that beginning in
1833 to 1840, the Punjab Press reported thirty thousand books and tracts aggregating two million pages,
and at Allahabad about half that number, and the
work has continued ever since, but the whole output
from then on to the present time is but a drop in the
bucket compared with the present needs of India.
The Year Book for 1912 declares we are in need of a
flood of apologetic literature—more and better books on practical piety—practical ethics, and in general
what will displace the immoral literary trash of the
Hindu market.
As to China, Dr. Sheffield in 1900, at the New
York Ecumenical Conference, said: "At the present
time there is an immense range of Christian literature
well developed in China." He was an authority, but
since then the amusing metamorphosis of China has
antiquated much of the literature that had been published, and the insatiable hunger for Western books
of every kind makes all that had been done seem a
negligible quantity. Dr. Timothy Richard thinks that
missionaries who could write well for the times could
do more than all the rest put together. The most
imminent danger consists in the fact that China is flooded with translations of agnostic literature. In
Manchuria a "No God" Society has been founded
what a portent ! —and the church is being shaken.
The Edinburgh Conference reports from almost
every quarter of China appeals for help against the
flood of rationalistic literature now poured into the
land. The heathen in his blindness bows down to wood and stone. That is bad enough ; but what if the
Christian is bidden to bow the knee to the divinities
of the new pantheistic pantheons of the West?
In Japan similar reports come in. The Japan
Weekly Mail contains every month a review of theological and religious literature, and whoever follows
it will not be left in any doubt as to the gravity and
imminence of the danger. What a suggestion of the
evil possibilities it is to know that Nietsche has his
vogue in Japan also ! and Ibsen, and worse is no doubt
coming.
Such startling disclosures create new and peculiar
obligations for all our Western churches, and cer- tainly for those represented in this Council. What
may we do to prevent the catastrophe that threatens
the new churches of the East? Surely no lover of
Christ and the Bible will willingly consent, much less
contribute, to the nullification of the message once
given forth by Carey and Judson, by Duff and
Livingstone. Yet we have heard on the floor of this
< '(inference enough to give us pause; how the rationalism that has devastated certain European churches
has been caught up eagerly by Mohammedan missionaries and reprinted in Egypt. I know I am treading
on disputed ground, and must speak softly in the
presence of the angelic doctors of Scottish universities, at whose feet I am glad to sit. But ought not
every man that is among us, high and low, think twice
and pray much oftener, before he consents to displacing St. Paul by Schmiedel, or allows that the genius of
a Harnack shall shape the secondary literature of our daughter churches in the East? Scotland has taught