TABLE OF CONTENTS 
 
 Part I 
 
 1. Introduction. 
 
 2. Christian Character. 
 
 3. The Intellectual Ideal of the Association. 
 
 4. Physical Well-being-. 
 
 5. Association and College Students. 
 
 6. Association and Social Responsibilities. 
 
 7. Individual and Society from Christian Standpoint. 
 
 8. Christian Citizen and Political Duties. 
 
 Part II 
 
 1. An Appeal. 
 
 2. The Christian Association Movement—Arthur Rugh. 
 
 3. A Brief History of the Chinese Students’ Christian 
 
 Association of North America. 
 
 4. Constitution of the Association. 
 
 5. Association Finance. 
 
 6. Conference Announcements. 
 
 7. Directory of Officers, 1912-1913. 
 
 Illustrations 
 
 Summer Conferences, 1912. 
 
Chinese Delegates at Silver Bay Conference, 1912 
 
Introduction 
 
 To introduce this pamphlet to our fellow-students, few words 
 are necessary. I shall have simply to state here its composition 
 and its aim, and to lay down a few general principles for which 
 our Association stands, and of which the papers in this pamphlet 
 are salient expressions. 
 
 There are two parts in this pamphlet. The first part consists 
 of papers prepared by our students who have kindly answered 
 my solicitation; and the second is a history of the General Asso¬ 
 ciation Movement by Mr. Arthur Rugh, and a brief history of 
 our Association and Conference announcements written by our 
 General Secretary, Mr. Y. S. Tsao. 
 
 In trying to perform my duties in connection with the 
 Association, and to carry out the policy of intensive and extensive 
 development as set out in my initial message, my attention was 
 constantly being arrested by the need of some definite knowledge 
 Association, and by the lack of a clear and concise statement of 
 on the part of our members of the ideals and activities of the 
 the principles in which we believe, when we approach our friends, 
 the non-members. To meet this situation, I saw the possibility 
 of undertaking the publication of a pamphlet like this, to 
 consist of papers treating subjects that are related to the title, 
 “Association Ideals and Activities.” The aim of this pamphlet, 
 then, is self-evident. As stated in the circular which I sent out 
 for the solicitation of material to make up this collection, the aim 
 was described as being two-fold: “First, to arouse interest in 
 the Association work among all the students, thus rendering the 
 non-members a chance to acquaint themselves with the work of 
 the Association and to understand what the Association stands 
 for; and secondly, to remind the members of the principles and 
 ideals that as members, they should observe consistently and per¬ 
 sistently, in order that they may be conscious of the common 
 purpose of the organization.” 
 
 The extensive aim is indeed important. To interest the non¬ 
 members is one of our main objects; we are ever ready to extend 
 our service to those whom we have not yet reached. But in my 
 opinion, the intensive aim is just as important if not more so. 
 
 3 
 
The Association as a social institution must attain a\ certain de¬ 
 gree of inner harmony, before it can ever claim to be healthy, 
 and radiant with the potential energy of growth. And such har¬ 
 mony is possible, only when the members themselves, the units, 
 become aware of their common purpose, and strive with all their 
 might to attain it. 
 
 Many are the principles for which our Association stands. It 
 is not my purpose to discuss them here at length. In passing 
 I shall mention just a few of the most important ones, as a key 
 to the discourses that follow. 
 
 First, we believe in the complete development of the individ¬ 
 ual, his soul, hist intellect, and his body. This three-fold ideal 
 distinguishes the Association from the Church, the School, and 
 the Gymnasium, each one of which tends primarily to develop 
 only one faculty of the whole man. I do not mean to disparage 
 any of these institutions. Far from it. They are the very 
 things that the Association depends upon. Without them, the 
 Association cannot exist; but with the Association, all these 
 institutions are afforded the opportunity to reach a higher syn¬ 
 thesis, and are made more serviceable to the individual as a 
 whole. 
 
 Secondly, we believe in Truth. The freedom-giving truth. 
 “Ye shall know the truth, and the truth shall make you free.” 
 “Let there be Light” is our motto in approaching the facts 
 of the world. No superstitions are to be tolerated. We are 
 to hasten rather than to retard the social evolution in China, 
 namely, the transition from the customary-superstitious stage 
 to the liberal-scientific. So far as this transition is concerned, 
 the Western countries are not far ahead of us. But we must 
 cooperate with Humanity as a whole, to try to reach that end 
 of all human effort, the ever-developing truth. 
 
 Thirdly, we believe in Action. The possibilities of life can 
 newer be realized, if they are not put to trial. Action unfolds 
 potentialities, and re-enhances experiences. The Chinese scholar 
 has neglected this fundamental principle of life for ages. True, 
 cnee in a while there happened to* be some exceptions, but they 
 were mighty few. But whenever they did come, they were always 
 those who actually accomplished things. In fact, it is not too 
 much to claim that action has stamped the men who became 
 great, and has proved to be the main, if not the only, path 
 to truth and life, to life itself—not to the trappings of it. 
 
 4 
 
Lastly, but the greatest, we believe in Love. The doctrine 
 of Love, as taught by Jesus, is all-embracing and comprehensive. 
 All the other principles which I have mentioned are involved in 
 it. It is the Substantial-Eternal of Christianity, the distinguish¬ 
 ing factor between Christianity and other religions. It forms 
 the raison d'etre for service, mutual help and sympathy, which 
 are the highest properties that human evolution has attained. 
 Love can never be over-praised. Suffice it to say, the most manly 
 way to live a life worth living is to exchange it for Love—Love 
 of God and Love of men. 
 
 With this I conclude my few words of introduction. Thanks 
 are due to those who contributed the following papers. 
 
 April 20, 1913. Peng Chun Chang. 
 
 I. Christian Character 
 
 The development of Christian character, as the public will 
 know, is the all-important object of the Chinese Students’ Chris¬ 
 tian Association. In my experience with the work. I have come 
 to suspect that many people still do not quite understand the 
 nature and power of Christian character. These Nathanaels, so 
 to speak, are asking why and what is Christian character? 
 
 To answer these questions fully would lead us into a lengthy 
 treatise on comparative religion. Time and space, however, do 
 not permit us such an undertaking. We insist on Christian 
 character, because of many reasons. 
 
 In the first place, Christian character is essentially religious. 
 Believing in God, in His eternity, in His righteousness and 
 power, and in the creation of man in His image, the alpha and 
 omega of a Christian character are love and perfection. In the 
 life of a Christian, faith transcends wisdom, and he does unto 
 others what he wants others to do unto himself, with utter dis¬ 
 regard of ail consequences. 
 
 In the second place, Christian character is universal. In 
 the Kingdom of Heaven, Greek or barbarian, bond or free, white 
 or black, all acknowledge the sway of one loving Father. I should 
 love my neighbor as myself, because the Father Who lives in 
 me lives equally in him, and loves him as much as me. 
 
 In the third place, Christian character is active. From the 
 giving of a drop of water to one of the least, to the preaching 
 of the gospel to all the nations, there is a great difference in 
 
 5 
 
degree, but they are all action just the same. Brought face to 
 face with difficulty or danger, a Christian does not seek to 
 avoid or to escape, but to fight and to conquer. 
 
 We might go on enumerating other qualities, but these three 
 are enough to make the Christian character unique. The ideal is 
 already as high, as broad, and as practical, as any individual 
 can desire. In fact, it is so high, so broad, and so practical, 
 that many so-called Christians, individually and nationally, fail 
 so miserably in their effort, that they constitute a drag upon it. 
 
 Right here and now, therefore, we may admit with all pro¬ 
 priety, that there are heathens in Christendom, and Christians 
 in heathendom. Like the Pharisees of old Judea, a part of 
 Christendom are now simply crying, “Lord! Lord!” while Jesus 
 answers. “I do not know you. I have other sheep that are not 
 in this fold.” 
 
 We must therefore distinguish between Christian character 
 and Christian profession. A man may go to church regularly, 
 build cathedrals and steeples reaching the sky, or send mission¬ 
 aries to foreign lands by the score, but if he has not a humble 
 and loving heart, he has not Christian character. On the other 
 hand, if a man, with trust in God, feels the nobility of his soul 
 and all other souls, and does as little as lies in him to raise 
 the fallen, to help the poor, to comfort the mournful, or to visit 
 the sick, baptized or unbaptized, he has Christian character. 
 
 This distinction is important, because failing to recognize it, 
 we suffer the Christian heathens to slam the doors of Heaven 
 against the heathen Christians. People hesitate to acknowledge 
 Christ as their Lord and Savior, because they have been deceived 
 as to His real mission. 
 
 What is wrong, then, Christianity or men? Can we find 
 any other religion that insists upon a character so high, so broad, 
 and so practical? An ideal that can be easily realized is not 
 worth much as an ideal. A religion that caters to the demands 
 of the animal in man is not an ideal. A religion that preaches 
 non-action does not contribute to progress of the world. The 
 trouble with Christianity today is that we have men who are 
 exploiting the ideal. To vindicate the power of Christian charac¬ 
 ter, we must discount the hypocrite, credit honest character, 
 and to those who are without the pale of our ideal, we must 
 let our light shine and bid them, “Come and see.” 
 
 S. D. Lee (Wisconsin). 
 
 6 
 
II. The Intellectual Ideal of the Association 
 
 As a student organization, the Chinese Students’ Christian 
 Association has as one of its objects the development of the 
 intellectual faculties of its members. It believes that religion 
 should not exclude the intellect. On the contrary, it believes 
 that the intellect is one of the most important means by which 
 man can attain a spiritual life. This is particularly true for 
 us Chinese students. For the Chinese conception of religion has 
 always been rationalistic rather than emotional. The Chinese 
 philosophers hold that it is only through k?iowing the best and 
 highest that man can be or do the best and the highest. It is 
 true that there are mystics who have lived spiritual lives through 
 ecstatic faith or through extraordinary will-power. But it is 
 no iess true that as a result of the intellectual enlightenment of 
 the past, several centuries, people have come to know the true 
 meaning of religion more and more, and that the world of ours is 
 considerably better—not only materially, but also morally and 
 spiritually—than that of our forefathers. 
 
 The importance of the intellect even in matters spiritual is 
 not to be ignored. The history of the world bears witness to 
 the disastrous results of the unfortunate divorce of Reason from 
 Religion. There has been a time,—and that time has not entirely 
 passed away yet,—when a man accepted a faith simply because 
 his pastor or priest had told him to do so, or because his father 
 and mother had believed in it, or because it had been accepted by 
 other people. He was not allowed to reason why he should 
 accept it. Those who used their reasoning were regarded as 
 heretics and were burnt alive by hundreds. Credo quia im¬ 
 possible est ,—“I believe because it is absurd.” Quod semper, 
 quod ubique, et quod omnibus, —“It. was undesirable that ‘I’ 
 should do any thinking.” 
 
 Fortunately the time of blind belief isi passing away! Today 
 the tendency, it seems to me, is to rationalize religion, to make 
 religion appeal to the intellectual mind. Religion no longer 
 defies reason. People have begun to rebuild religion upon a 
 firmer basis, upon the rock of knowledge and reason. Knowledge 
 has triumphed and has made the world what it is today. It has 
 not in the least undermined the influence of religion, but, on 
 the contrary, religion has been greatly strengthened. Religion 
 is no longer mere salvation of the petty soul. Its scope has 
 
 7 
 

 Chinese Delegates at Northfield Conference, 1912 
 
been immensely enlarged and liberally interpreted. Indeed, by 
 the advancement of human knowledge, religion has been made 
 more lovable, because it has become more reasonable. 
 
 Christianity has come into China for many years. But it 
 has hitherto appealed, not so much to the intellectual class, as 
 to the masses who would accept Christianity as readily as they 
 have accepted any other religion or superstition. This is a 
 mistake on the part of the Christian workers. The Chinese 
 Students’ Christian Association, as I take it, has its duty to 
 remedy this mistake. It has in the past years undertaken to 
 encourage our fellow students to cultivate an intellectual under¬ 
 standing of Christianity, to study it from the rationalistic point 
 of view, to study it as a part of our liberal education. We wish 
 our fellow countrymen to know what Christianity is and w r hat it 
 has actually done. We would regard it a lamentable loss, if 
 any of our fellow-students should come to this country and 
 should, either through ignorance or indifference, go away without 
 procuring a comprehensive knowledge of the dynamic forces 
 which have been modeling and shaping the occidental wmrld 
 for many a century. The Association has been w r orking to 
 establish Bible-classes and encourage earnest discussions among 
 our students. It invites the critic, cheers the skeptic, helps the 
 doubtful, and interests the indifferent. In short, it opens the 
 door and leads the way. It believes with Tennyson that 
 
 “There lives more faith in honest doubt. 
 
 Believe me, than in half the creeds. 
 
 He fought his doubts and gather’d strength, 
 
 He would not make his judgment blind, 
 
 He faced the spectres of the mind, 
 
 And laid them; thus he came at length 
 To find a stronger faith his own.” 
 
 Sun Hu (Cornell). 
 
 III. Physical Well-being 
 
 The importance of physical well-being which our Association 
 recognizes as one of our ideals, is so self-evident, that few 
 stop to reason why. We grant it as readily and naturally as 
 we admit that flowmrs are beautiful (if we are at all natural 
 ourselves). In fact, to put this innate idea into words would 
 be like the attempt of the artist to transfer the beauty of nature 
 
 9 
 
onto the paper—it simply weakens the effect. But artists do not 
 give up painting on that account; nor shall we stop writing 
 because it is difficult to express one’s self. 
 
 The following will indicate roughly the value of physical 
 well-being: 
 
 (1) Physical well-being as a factor of safety: In the 
 struggle for existence the physically strong stands a much better 
 chance of survival. History has abundantly confirmed this view. 
 Daily experience teaches us that it is so. Reflect a moment on 
 the tragedies of the Taiping Rebellion and the humiliation of our 
 fatherland—who doubts the truth of the statement? 
 
 (2) Physical well-being as the basis of economic welfare. 
 This requires but little or no explanation. Modern statistics 
 have shown us that the loss of a nation from diseases and pre¬ 
 mature deaths is simply astounding, and most of this loss could 
 be prevented by proper hygienic measures. Sickness and poverty 
 go hand in hand. 
 
 (3) Physical well-being is a basis for morality. Everyone 
 knows how morbid and irritable a person is when he is not 
 well. When a child is taken ill, it becomes cross. “Immorality 
 goes hand in hand with morbidity of mind. It is the weak and 
 not those who are strong in body and mind that recruit the 
 jail.” On the other hand, health evolves a consciousness of 
 power, which inspires courage, confidence and resolution. Through 
 its influence the moral self comes forth healthier, purer and 
 stronger, and man becomes in every way better fitted to lead a 
 life of usefulness to his fellowmen. 
 
 (4) Physical well-being as a factor of aesthetic evolution. 
 
 Of all the beauties in nature, none can compare with that of 
 
 human beings. We learn to appreciate the beauty of nature; 
 shall we not enhance the beauty of our own race? Through 
 physical culture, we can cause health and vitality to shine thru 
 the sparkling eyes and clear complexions of our youths, who, 
 by sheer exuberance of health and strength will execute every 
 movement with infinite ease and grace. This is not a wild dream, 
 but a sane wish that has been turned into facts by the best 
 families of the West. You will agree with me when you com¬ 
 pare the children of your learned professors with the pale-faced, 
 half-deformed sons and daughters of the poor laborers. What 
 makes the difference? 
 
 Having discussed the importance of physical well-being the 
 question naturally arises, “How can we acquire it?” Three 
 factors must be considered: 
 
 10 
 
I. The moral influence on health: 
 
 Sir Galahad has well said “my arm has the strength of ten, 
 because my heart is pure.’’ Modern medical research enables 
 us to explain the truth scientifically; for it has been shown 
 that all the fire, zeal and energy, which are the marks of man¬ 
 hood, owe their origin to the internal secretion of a certain vital 
 organ. This it is that makes for the fiery, spirited colt. This 
 it is that distinguishes a high-spirited, brave general. 
 
 Another old saying further illustrated the salutary effect of 
 morality on health. “Cheerfulness, temperance and repose; slam 
 the door on the doctor’s nose.’’ The truth of this proverb is 
 well illustrated by the country gentry of old, when those good 
 old folks would sit in the shadow of a tree, moving just enough 
 to keep their backs away from the sun, smoking their long pipes, 
 talking and nodding alternately till their grand-children would 
 take and lead them to their meal. Those old men are, as a 
 rule, good-natured, temperate, certainly have plenty of repose, 
 and often lead a healthy, long life. 
 
 But that is not what an ambitious youth wants. What he 
 wants is not health as opposed to disease, but health which 
 gives strength, activity, energy and endurance. These can only 
 come from physical training, and moral resolution. 
 
 II. The second requisite is physical training. The ancient 
 Greeks, the Medieval Knights and Modern Athletes have taught 
 us what physical training can do. The old Chinese scholars 
 have shown us what lack of physical training may result. We 
 need not all strive to become great athletes, and we cannot all 
 become such. But there are four purposes that we can and must 
 make physical training answer, namely, recreative, hygienic, 
 educative and remedial. 
 
 (1) Recreative: Recreation is the most healthy change for 
 all mental workers. It banishes all worries, tones up the mus¬ 
 cles, clears the brain, cheers up the spirits, and makes one quite 
 fresh for new work. 
 
 (2) Hygienic: Physical training improves the circulation, 
 deepens the respiration, facilitates the elimination of waste 
 produets by augmenting perspiration and respiration; acceler¬ 
 ates the flow of lymph, and thus increases absorption; aids the 
 peristaltic movements of the stomach and intestines, and thus 
 helps digestion; exerts a tonic influence on the nervous system 
 through constant exercise of the same; and finally, by improving 
 the general circulation, benefits the whole body. 
 
 n 
 
(3) Educative: 
 
 (a) Physically: Everyone knows how awkward we feel 
 when we try to play a new game; but soon our nerves and 
 muscles become so educated, that we do it with ease, wondering 
 why we were once so clumsy. By long training we learn to do 
 complicated movements with perfect coordination, and our 
 muscles become an obedient servant to our minds. 
 
 (b) Mentally: A good athlete uses his brain even more 
 than his muscles. Failure or success in the athletic field is 
 clear cut, and compels him to reflect “why such result?” 
 
 (c) Morally: The lessons of “stick-to-itive-ness,” “team¬ 
 work” and good start, or in other words, pluck, self-denial and 
 alertness, have never been better taught than in the athletic 
 fields. 
 
 (cl) Socially: Cooperation of the team, fellow-feeling be¬ 
 cause of common interest and respect for good athletes w^ho can¬ 
 not “shine” in the class rooms are powerful socializing factors. 
 For this reason I rejoice to hear of the organization of the 
 Far Eastern Olympic games, for it will help to unite China. 
 
 (4) Remedial: Many diseases such as constipation, obesity, 
 crooked spine and even nervous disease can be cured by exercise. 
 Often it is the only cure. 
 
 III. Influence of standard of living on health: 
 
 It is daily observed that many morally straight people have 
 all the exercise they need and yet are far from healthy. The 
 answer is simple. These people are underfed, overworked, live 
 in crowded dirty huts breathing foul air and drinking polluted 
 water, conditions most favorable to disease. Sunshine, fresh 
 air, proper nutrition and cleanliness are royal roads to health. 
 
 IV. The effect of physical training: 
 
 Sargent describes the effects of physical training of three 
 European nations in the following words: 
 
 “Who does not recognize in the high-shouldered, deep-chested, 
 thin-flanked frame, in the melancholy disposition, in the unity 
 and solidarity of the German youth, the effect of his favorite 
 gymnastic apparatus and the posturing and pyramiding of the 
 Turnplatz? In the lithe, graceful figure, the supple limbs, the 
 vivacious spirit, and the love of the beautiful that dominate the 
 soul of the French youth, who does not see the effect of his 
 calisthenics and light gymnastics? Broad shoulders, large loins, 
 and heavy limbs, backed by dogged pluck and endurance, charac¬ 
 terize the English youth. And w T here are these powers better 
 
 12 
 
developed than in the vigorous training for a boat race or in 
 the trampling, jostling struggle for supremacy on the football 
 field?” What shall characterize the youths of the Flowery Re¬ 
 public? 
 
 S. M. Woo (Johns Hopkins Medical School), 
 
 IV. Association and College Students 
 
 (These are a few of my own experiences in connection with the 
 Association. I have not attempted to treat the subject fully, 
 for I think my own experience ivill be more definite than 
 theory.) 
 
 I have often been asked what phase of college life has meant 
 the most to me. My answer invariably has been “The Young 
 Women’s Christian Association.” The Christian Association has 
 given me the opportunity to make life-long friendships; it has 
 given me a chance to serve my fellow-students; and, best of all, 
 it has offered me an opportunity for spiritual development. 
 Friendship means happiness, encouragement, and above all, 
 discipline. None of us can be what we are intended without the 
 help of friendship. Our souls would shrink and our life would 
 be self-centered if we had no friends. Friendship not only costs 
 time, affection, strength, patience, and love, but it also requires 
 self-abnegation and self-sacrifice. Though friendship is necessary, 
 yet “it is a great and solemn thing to say to another human 
 soul ‘in this one life that we have to live, we will share all 
 things temporal and spiritual.’ ” 
 
 The Association gives to this problem a very good solution. 
 In the Association both at Wellesley and at the University of 
 Wooster, I have found this to be true. Many of the girls in the 
 Association have the world’s good in their hearts and Christ in 
 their conduct; they have souls that are large, catholic, stead¬ 
 fast, and loving. In associating with all of them, and especially 
 in becoming intimate with a few of them, the idea of the uni¬ 
 versal brotherhood of man has come home to< me most forcibly. 
 My horizon of thought used to be the nation; now it has become 
 the world. 
 
 When I first came to this country, I felt I was wasting time. 
 I said to myself, “There is so much to be done at home. I 
 could better use the odds and ends of my time if I were at home. 
 I am noti needed here.” Very soon this illusion faded from my 
 
 13 
 
mind. In the Association I found girls who were indifferent to 
 Christianity, girls who had been brought up amidst its influences 
 and had enjoyed its fruitages), but had forgotten its great value. 
 A quiet talk from one who knew through personal experience 
 what Christ means to the individual, to a family, and to a na¬ 
 tion, would in many cases open their eyes and renew their spirit 
 of devotion.. 
 
 Again I found in the Assocition many that were interested 
 in the Missionary Movement. Some of them were women of 
 unusual ability and strong character, whose service if given to 
 China, would be of inestimable value. On the other hand, some 
 were light-hearted, whose interest in the movement was mere 
 enthusiasm. To the former, it has been my joy to present the 
 need of the field and the glory of life spent in such a work. 
 To the latter I have sought the opportunity of presenting the 
 difficulties of missionary work and have tried to make them 
 realize that success can only be secured through absolute self- 
 sacrifice and unfailing love. 
 
 Oftentimes the Mission Study Classes lack teachers. For 
 several years China has been a popular class. I have found it 
 a great opportunity to spend one evening in the week in one of 
 those classes. In the discussions, while I have learned to see 
 China through American eyes, the Americans have had a chance 
 to understand the Chinese problem. Their interest has been 
 aroused, sympathetic and intelligent, such an interest as will 
 help to solve the great missionary problem. 
 
 All of us as members of the Christian Association realize 
 that spiritual development is as much a part of our education a3 
 mental and physical development. Only the people who derive 
 their power from God can have real influence. But how to get 
 this power is a great problem. Religion and natural happiness 
 have for centuries been considered as belonging to two different 
 spheres. Religion has for this reason become very narrow: 
 consequently it is hard for an active and broadminded man to 
 put it into practice. 
 
 In the three-fold development of the Association is a good 
 solution to this question. Here we find men and women who 
 make religion a part of their play as well as of their work. 
 We find in the Bible classes and discussion meetings a great 
 many who are like us in doubt and discouragement, as well as 
 some who have overcome their doubts, whose example and lives 
 give us assurance and hope. Through their help and God’s 
 
 14 
 
guidance we cannot but find ourselves; our souls grow larger 
 and our faith stronger. The Association leaders realize that 
 doubts are indications of growth, that spiritual pursuits are not 
 and should not be separated from temporal. At the same time, 
 spiritual development is emphasized. In this great transitional 
 period through which China is passing, we need men and women 
 who have vision, who have.power derived from the Almighty, 
 whom no persecution nor glory can draw away from their goal. 
 The Association according to my opinion, gives the best oppor¬ 
 tunity for developing such characters. 
 
 Fung Hin Liu (Wellesley). 
 
 V. Association and Social Responsibilities 
 
 China’s desire is that of every young nation—to become 
 great and strong, to make a history for herself, and to be the 
 leader of all nations. In order to attain this end, it is very 
 necessary for her to have efficient men in her service. She 
 needs educated men who understand thoroughly the business to 
 which they wish to apply themselves, men of high social ideals 
 as well as men of political ability, for revolution without evolu¬ 
 tion would never prosper a nation. 
 
 The masses of common people in China are groping and 
 grasping for Western ideals. They are endeavoring to free 
 themselves from old superstitions and bondage and are reaching 
 out for betterment socially. Who can help to raise our people 
 out of degradation? Who will bear them knowledge of Western 
 social customs? Does it not behoove us, the members of the 
 Christian Association, to enlighten our brethren? We, who 
 have had the opportunities for an education, who have had 
 unlimited fields for training and experience—is it not our duty 
 to help our less fortunate brothers? 
 
 Our Christian Association is an extremely small body com¬ 
 pared with the members who need our help, but everything has 
 its small beginning. The little drops of rain make mighty 
 rivers. The little grains of sand build up mountains. Pennies 
 make dollars. So we, though small in number, can accomplish 
 a great deal by individual efforts. 
 
 And this social uplift must begin right here amongst our¬ 
 selves first. We need to know before we can impart knowledge. 
 This question then arises: “How and where are we to get this 
 knowledge?” In two ways: one through observation, and the 
 
 15 
 
Chinese Delegates at Lake Geneva Conference, 1912 
 
other through the use of these observations in our own social 
 work. 
 
 The organization with which we are most familiar, perhaps, 
 is the Y.M.C.A. and its different branches of work. It takes 
 care of a young man’s Christian training. It looks after him 
 mentally, morally and physically. Besides the essentials, the 
 Y.M.C.A. looks after the pleasure side of a man’s life also, for 
 there are clubs for all kinds of interesting entertainment for its 
 members. Then there are leagues formed in the various cities 
 of the country who look after the welfare of the children. These 
 leagues are composed of influential men and women who look 
 into the daily life and especially the environments in which 
 they live. Lectures are given from time to time by eminent 
 people on various subjects pertaining to this work, thus getting 
 the cooperation of the public. And furthermore, we have 
 about us everywhere the social settlement work—a society which 
 looks after the homes of the foreigners in this country—to see 
 that they are sanitary in their habits and help them where help 
 is needed. There are the playground workers too, who take 
 charge of little children who would otherwise be straying about 
 on the streets. These and many other organizations are means 
 of social uplift to be found by everyone in this country. 
 
 The above-mentioned social work could be done in our own 
 country. There are young men, children, and poor people In 
 our country, too, to be taken care of. The young people es¬ 
 pecially; for to them we look for our great future. The children 
 of today will become the rulers and leaders of tomorrow, and 
 they must be nurtured and raised with the greatest care. 
 
 In conclusion then, let me urge each member of our Chris¬ 
 tian Association to put forth his or her efforts to study and learn 
 the best methods to attack this great task we see before us— 
 that of our social responsibility to each other and to our fellow- 
 countrymen. Let each one of our members find out his or her 
 special vocation in this branch of work and volunteer his or 
 her services in the Christian Associations and clubs already 
 formed here. There may be but few places for us to practice in; 
 there may be only a limited number of clubs formed amongst 
 the Chinese, but with many hands at work the field will broaden 
 before us. And where is a better way to get good than by doing 
 good? When is a better time to begin than right now? 
 
 N. C. Chu (California). 
 
 17 
 
VI. The Individual and the Society from the 
 Christian Point of View 
 
 It was asked once by a member of the then patriarchal 
 society, “Am I my brother’s keeper?” This was certainly' the 
 sentiment of the day, four thousand years ago. Two thousand 
 years since the asking of the question, the great Apostle Paul 
 answered the question in the affirmative; and he illustrated his 
 opinion of our responsibility toward our neighbors in the follow¬ 
 ing simple words: 
 
 “If my eating meat causes the downfall of my brother, I 
 shall not eat meat then, just for the sake of my brother.” This 
 principle can be applied in every walk of life, in every place, 
 and in every generation. We are responsible to some extent at 
 least for the lives of our neighbors. 
 
 If we want to go into the question more deeply and want 
 to analyze it more minutely, we shall perhaps see more clearly 
 the reason that this is so. 
 
 In the first place, we know that unlike inanimate objects, 
 we are unable to keep aloof from other objects similar to our¬ 
 selves. In other words, we are not trees or stones, which remain 
 in their individual places wherever they happen to be placed, 
 or planted, and are unable to change their positions. On the 
 contrary, we are moving objects which some day or other are 
 bound to come into contact with each other. We might pass our 
 brother’s field, touch his clothes, or even “bump into” him by 
 accident while we are walking. We need our neighbor’s wheat 
 or flour for making bread. Our neighbor in turn needs the milk 
 that our cow supplies. This need of each other’s service has 
 gradually grown to be an indispensable factor, and this develops, 
 in a very crude form, to be what society is at large. 
 
 Society, in its primitive stage, is just the collective body of 
 men, whose chief occupation in life is similar and whose chief 
 aim is for the individual self, or those very closely related to 
 himself. As would be readily seen that in this stage of hu¬ 
 manity, in which the doctrine of the survival of the fittest pre¬ 
 vailed, the man who was the strongest in the society was master. 
 The rest had either to give way in such a mean manner, that 
 he was under the absolute control of the strongest. Here, 
 when one asked the question, “Am I the guardian of my neigh¬ 
 bor?” the answer would come immediately in the negative. This 
 is an age of egoistic individualsm—each one is for himself. 
 
 18 
 
Can such a state of affairs endure long? Of course, it will 
 not. Prom our own experience, we feel that there is this guiding 
 principle in us which bids us treat those who are weak merci¬ 
 fully and compassionately. Again, there could never be such 
 a thing as absolute individualism. We are rational beings, and 
 because we are rational beings, we are bound to exert an influ¬ 
 ence upon our fellow-men for either good or bad. 
 
 We have our personal influence in the community in which 
 we live, to make the society better or worse. If this personal 
 influence is used for selfish ends, society is bound to grow 
 corrupt and degraded; when it is exerted for the general wel¬ 
 fare of the whole community it is service. It is, therefore, our 
 imperious duty to make our society better each day. We should 
 not neglect our obligations and it is certainly an unreasonable 
 excuse for us to copy the mistakes of our neighbors. 
 
 We can see, therefore, that in accomplishing this aim, our 
 own freedom of action or our personal interests are often at 
 stake. What shall we do then? Shall we deny ourselves in 
 favor of society? Certainly we should, if we only think a 
 second. I myself am but a part of society, and a very small part, 
 too, while society is the whole of which I am a part. When 
 society is benefited, I am also. 
 
 Moreover, as a member of the society from which I came, I 
 owe to that society a great many debts, which are to be returned 
 only by acts of gratitude. I owe my being to my parents, my 
 education to my teachers, the protection of my liberty to my 
 state, and innumerable other things. 
 
 Am I to be ungrateful, and give society no return for what 
 I have received from it?—or shall I not rather give as much as 
 I can as an expression of my gratitude? The more society 
 gives us, the more it has a right to expect from us. Think of 
 the scientists) who are working in their laboratories; what a 
 contribution they have given to society at large! Think again 
 of those that fell in the battlefield for the righteous cause of 
 their country; those that have perished in the plague for the 
 love of their fellow-men; those that have given their lives in the 
 watery deep for the rescue of the drowning; have they done 
 these things in vain? The higher we climb in our civilization, 
 the greater the burden of our responsibility for our fellow-men 
 in this generation and in the generation to come. 
 
 I. Hsuan Si (Michigan). 
 
 19 
 
VII. A Christian Citizen and His Political Duties 
 
 Any fool can govern men if he has the opportunity, but it 
 takes a statesman to govern his fellow-beings well. To goiern 
 men well is the most complex problem of mankind from pre¬ 
 historic times to the present. It has puzzled the greatest 
 master minds of the world; it has sent many kings and em¬ 
 perors to their early graves. Until now no one questions the 
 truth: “Uneasy lies the head that wears the crown.” 
 
 Because governing of men is the hardest problem of man¬ 
 kind, it becomes the noblest profession of all human vocations. 
 If Christianity is worthy of its salt, it must tackle men’s hardest 
 problem and must offer a satisfactory solution. To my mind, it 
 not only offers the most satisfactory solution, but it also re¬ 
 generates societies from the very bottom. It gives the indi¬ 
 vidual a new life! 
 
 A modern Christian has no more political privileges than 
 a citizen of other faith; but he has more responsibilities. He 
 has extra responsibilities because of his acknowledged Father¬ 
 hood relation to God and brotherhood relation to men. Further¬ 
 more, he should be constantly seeking Divine guidance. A 
 Christian can do no better for the kingdom of God than to serve 
 his fellow-creatures in the political field. Lest I might be 
 mistaken, I say I do not mean that the kingdom of God must 
 be won through politics. Far from that. I firmly believe that 
 the Kingdom of God can be won only through Love. Absolute 
 separation of religions from politics is now an accomplished 
 fact. 
 
 If any politician or statesman takes advantage of his 
 political position to promote the interest of his religion, how¬ 
 ever noble, he commits an inexcusable mistake against our coun¬ 
 try and his< God. But, on the other hand, if any Christian 
 statesman works purely for the betterment of his fellow-country¬ 
 men and is true to his trust, he is laying up treasure in heaven, 
 where neither moth nor rust do corrupt. 
 
 What are the political duties of a Christian citizen? I shall 
 discuss the duties^ in three respects; namely, first as a private 
 citizen, secondly as to his political opportunities, and lastly as 
 an official. 
 
 The most important duty of a private citizen besides being 
 law-abiding, is to use his best discretion in voting. This is the 
 
 20 
 
paramount requirement of good citizenship. It is the 
 citizens that make the government what it is and not those 
 officials in Pekin and elsewhere. The grea/t differences between 
 the political institutions of the United States and those of the 
 Latin-American countries are the reflected differences between 
 the two types of citizenships and not of a few leaders. The 
 motto of democracy is: “A government of the people, for the 
 people and by the people.” No one doubts the truth that the 
 success of any government depends entirely upon the degree 
 of intelligence of its citizens. That, is where Christianity exerts 
 its strongest influence, because Christianity stands for purer 
 and better manhood. And it will mould the best citizens for 
 China. If any citizen exercise his suffrage intelligently and 
 honestly he is expounding the great Christian principle—‘‘But 
 let every man prove his own work, and thus shall be rejoicing 
 in himself alone and not in another, for every man shall bear 
 his own burdens.” 
 
 Now as to the political opportunities of a Christian citizen— 
 President. Woodrow Wilson said again and again, that ‘‘it is 
 much to be regretted that the American college graduates do 
 not take as active part, in politics as they should.” ‘‘Dirty 
 politics is only good for the Irishmen” is absolutely wrong 
 because by the very fact that politics is dirty, it is the patriotic 
 duty of every college graduate to purify politics, and to purify 
 politics is to be politicians. Every Christian should seize every 
 opportunity to serve the greatest number for the greatest good. 
 “No man, when he hath lighted a candle, covereth it with a 
 vessel, or putteth it under a bed; but. setteth it in a candle¬ 
 stick, that they which enter in may see the light.” On the 
 other hand, he must remember this also. ‘‘For if a man think 
 himself to be something, when he is nothing, he deceiveth him¬ 
 self.” Here a Christian has the advantage because of his divine 
 guidance, namely, to find out from the spirit within himself 
 where he stands—between the two extremes of self-deceit on 
 one hand and false modesty on the other. When he answers the 
 call, he must bear in mind; that he is out neither for honor nor 
 for fame, but. for the humble duty: ‘‘Bear ye one another's 
 burden and so fulfil the law of Christ.” 
 
 What are the duties of a Christian officer? We all know 
 the requirements of a good public servant, and being a Christian 
 is no exception to the rule; but there are extra responsibilities. 
 He should stand out boldly for social justice. At present. 
 
 21 
 
he should champion for such national issues as the abolition 
 of Polygamy and of Yellow Slavery, and the education of and 
 the Respect for Women. Polygamy fouls personal purity; it 
 destroys family happiness; it degenerates our race. Indeed, 
 polygamy has no place in this Twentieth Century Civilization. 
 No less urgent is the immediate abolition of “yellow slavery.” 
 To be sure, our “yellow slavery” is less serious than the “white 
 slavery” in America and elsewhere; but it is a question of 
 principle and not of magnitude. So long as we admit slavery, it 
 is a curse to humanity, it ought, as the opium curse, to be 
 abolished, however large or small in scale. Then he should 
 champion the cause of the education of and the respect to our 
 sisters. Good mothers will mould good citizens. When and 
 only when our Republic has good and intelligent women citizens, 
 then and only then, we will fear no nation. Our country will 
 then be able to enjoy permanent prosperity, because we have 
 good homesi We have good homes because we have good 
 mothers. Great obstacles before China are many and must be 
 overcome; but what is difficulty if we Christians only have the 
 faith for ultimate triumph of righteousness? If great sacrifices 
 are necessary let us demonstrate that we are worthy of our 
 salt; and forget not the teaching: “Ye heavy laden, leave thy 
 burdens to God thy Father.” 
 
 The political obligations of a Christian citizen are then three¬ 
 fold. First he must be a good and intelligent citizen so as 
 to bear cheerfully his own burdens; secondly, he must be alive 
 to his political opportunities so as to bear the burdens of his 
 fellow-citizens; and thirdly, when he has the opportunities, he 
 must fearlessly use his political influence for social betterment 
 of the people, and must be willing to meet the issue and then 
 leave his burdens to God. When he fulfils these three duties, he 
 makes heaven on earth and opens the eyes of the people that 
 Christianity is not only a meek religion but a fighting religion— 
 a religion always fighting for HUMANITY. 
 
 K. S. Lee ( Cornell ). 
 
 22 
 
PART II 
 
 I. An Appeal 
 
 Our ex-general secretary, C. T. Wang, has on record for 
 making the following statement: 
 
 “I think there is one thing above all other things, one 
 institution above all other institutions, one Christian force above 
 all other forces, that is able to reach the students as no other 
 institutions are able, and that isi the Young Men’s Christian 
 Association. This I say, not from a theoretical, but from a 
 practical standpoint. We find that at present it is the Y.M.C.A. 
 that is able to cope with the student class.” 
 
 Wherein lies that power to cope with the student who is so 
 indifferent, so critical and so skeptical? For three great reasons: 
 1. For the breadth of its scope, as it involves the development 
 of the three-fold nature that every young man should seek to 
 build up—the physical, the intellectual and the spiritual. 2. 
 For the practicability of its activities, as not mere knowledge 
 and philosophy but actual utility in serving the community in 
 which we live is our aim. 3. For its aggressive spirit in Chris¬ 
 tian service as this passion is: not passive but highly active and 
 yet it is tinged with that sense of humility that it disarms 
 antagonism and vindicates sincerity. 
 
 It has been said and truly said that China must undergo 
 three more revolutions before she can really be a modern Re¬ 
 public. These will be the industrial, the social and the religious 
 revolutions; in all these there are grave dangers—as every stu¬ 
 dent of sociology can tell. To lead the thinking minds of the 
 nation our students have to play the role of the industrial, social 
 and religious leaders. Technical students will lead in industry, 
 and sociological students in society, but who shall lead the 
 millions in religious and moral life? To be frank, since Con¬ 
 fucianism is not a religion from the modern sense, it shall only 
 be able to take the place of ethical philosophy; Taoist priests 
 and Buddhist monks are no more thinking leaders. Who are 
 and who will be the religious leaders of the Chinese Republic 
 then ? 
 
Third Annual Conference of C. S. C. A. at San Anselmo," 1912 
 
I agree with Mr. C. T. Wang that the Young Men’s Christian 
 Association is the institution to furnish active leaders, as it has 
 already done so. Such men as Chang Pao Ling, Fong Sec, W. C. 
 Chen, Y. Y. Tsu, C. C. Wang, Y. T. Tsur, David Z. T. Yui, etc., is 
 ample testimony. It has been reported that inasmuch as there 
 is no religious body in China that could earnestly intercede in 
 behalf of the new government, the Chinese Christian Church has 
 been appealed to by the government. There is not the least 
 doubt that the Churches will respond most loyally and devotedly 
 —in fact they have always offered prayers for the welfare of 
 the State, country, her rulers and millions. 
 
 Fellow-students! There is not a single Chinese student in 
 America whose interests could not be covered by the breadth of 
 the scope of the Association, nor could the practicability of our 
 cause fail to impress them,—let us then welcome you into our 
 Association that we may develop together side by side. 
 
 Fellow r members! Let us entreat every one of you to show 
 our active interest to introduce our fellow-students to the Asso¬ 
 ciation either by asking the v m to attend the Summer Conferences 
 or join our Association. Remember the secret of success is 
 Christian humility in Service. 
 
 II. The Christian Association Movement 
 
 By Arthur Rugh. 
 
 The Young Men’s Christian Association today 
 Association should be an inspiration to every young man to 
 Beginnings to do his best, as he sees it—no matter how small 
 the task—when once he decides to do good toward 
 his fellowmen. In 1841, when but a boy of twenty, George 
 Williams, who afterwards was knighted by Queen Victoria for 
 his Christian work, did not know that he was starting an Asso¬ 
 ciation that would influence the world, he only knew that in 
 the firm where he was employed there were eighty young men, 
 with no ideals, low morals, no Christianity and that he wanted 
 to help them. His first step was to pray for a companion, and 
 soon one like-minded with himself came into the firm’s employ. 
 Then together they prayed and lived their helpful lives and 
 one after another their fellow employees were invited into their 
 bedroom meetings for Bible study and prayer. Soon others were 
 led into the Christian life, and the bedroom became too small. 
 
 25 
 
After consultation a meeting was called June 6, 1844, to con¬ 
 sider the possibility of extending their work into other mercan¬ 
 tile houses. Twelve young men were present and a simple form 
 of work was organized under the name of “Young Men’s Chris¬ 
 tian Association.” 
 
 Shortly after the organization of thisi first Association, simi¬ 
 lar societies were established in other London dry goods houses; 
 1845 saw the first volunteer secretary for the London Association 
 and in 1851 the first paid secretary was engaged. 
 
 It is not assumed that the Young Men’s Christian Association 
 was the first organization formed for the advancing of interests 
 of young men. In this and other lands efforts had been made 
 from time to time, some of which had met with considerable 
 success, and more than one society thus formed in England, on 
 the continent and in America has since reorganized as a Young 
 Men’s Christian Association. 
 
 From the very beginning George Williams, with his spiritual 
 earnestness and energy, kept the main objective of the organiza¬ 
 tion clearly to the front. It was said when he entered the 
 employ of the London draper that it was impossible for a clerk 
 to work there and be a Christian; in three years’ time it was 
 impossible for a clerk to remain there and not be a Christian. 
 
 The Young Men’s Christian Associations 
 First Associations in the United States and Canada are a di¬ 
 in North America rect outgrowth of the one formed by George 
 
 Williams. A letter from London, published 
 in a Boston paper, led to the organization of an Association in 
 Boston, December, 1851. Twenty-five days before an Association 
 had been started in Montreal, but of this nothing was known 
 in Boston for more than two years. The press of the United 
 States gave publicity to the Boston Association and within two 
 years Associations were formed in twenty American cities. The 
 first International Convention was held in Buffalo, June 7, 1854, 
 ten years and one day from the founding of the Association in 
 London. 
 
 From the beginning, the object of the Young Men’s 
 Object Christian Association has been to save and develop 
 young men. This purpose has always been kept promi¬ 
 nent. At the International Convention of the North American 
 Associations held in Portland, Maine, in 1869, there was also 
 adopted what has since become known as the Portland Basis, 
 under which the voting and office-holding privileges in the 
 
 26 
 
North. American Associations are restricted to men who are 
 members in good standing of evangelical churches. The North 
 American Associations are thus vitally related to the evangelical 
 churches and throughout all the intervening years the move¬ 
 ment has proved itself to be the church at work, interdenomina- 
 tionally, and through its laymen, for young men and boys. 
 
 One of the greatest men ever recruited for its 
 Principles secretarial ranks, Robert McBurney, who from 1862 
 to 1898 was General Secretary for New York City, 
 summed up the Association as follows: — 
 
 I The work shall be for young men and boys only. 
 
 II That the welfare of the whole man—body, soul and spirit— 
 should be promoted by the energetic development of 
 the physical, intellectual, social and spiritual depart¬ 
 ments of our work. 
 
 III That points of doctrine controverted by evangelical Chris¬ 
 
 tians are to be avoided and the simplicity of the Gospel 
 adhered to. 
 
 IV That the churches to which our members belong have a 
 
 prior claim on their sympathy and labors. 
 
 V That when questions of moral reform become political party 
 questions, our Associations, as such, can have no rela¬ 
 tion to them politically. 
 
 VI All these principles may be thoroughly understood and 
 zealously advocated, but we need to remember that 
 there is such a thing as dead orthodoxy, even in Asso¬ 
 ciation work and methods. “Our knowledge must be 
 vitalized and sustained by the Holy Spirit, and we 
 must, as workers, be living in close communion with 
 our Lord, or our work for Him will be without fruit.” 
 
 From these first City Associations the work 
 Present has spread to the great mass of students in 
 
 Status in the United States and Canada, to railroad men, 
 
 North America to industrial workers, to the men and boys of 
 
 rural districts, to the men in the Army and 
 Navy, to the colored men, and to the North American Indians. 
 
 In 1912, the following figures were given in re- 
 World porting the world work; these will indicate to what 
 Statistics extent the Association has spread in Europe and 
 North America: 8848 Associations; of these 2118 are 
 in United States and Canada. 869,747 members; of these 536,037 
 are in the United States and Canada. On the 1293 buildings 
 
 27 
 
owned, valued at $17,365,865.00, 743 valued at $13,938,788.00 are 
 in the United States and Canada. 
 
 About twenty years ago the people of the 
 Work in countries of Asia asked the North American 
 
 Foreign Lands Associations to send out a few experienced sec¬ 
 retaries to make available the Association 
 methods and experience among the young men of the Orient. 
 From this first appeal has sprung our Foreign Work and there 
 are now 142 foreign secretaries stationed in China, Japan, Korea, 
 Philippine Islands, India, Ceylon, Turkey, Brazil. Uruguay, Ar¬ 
 gentine, Chile, Mexico, Cuba, Porto Rico and the Canal Zone. 
 
 In 1895, the first foreign secretary was sent to 
 Work in China; since then 75 secretaries have traveled from 
 China different countries, most of them from America, to 
 help the Chinese establish their work. Associations 
 have been organized in 103 colleges and in 21 cities; the work 
 Is in charge of a Chinese National Committee with Mr. K. S. 
 Wong as Chairman, and from the beginning has been supported 
 and propagated by Chinese leaders. While the secretaries from 
 other countries have increased in numbers from one in 1895 to 
 75 in 1913, the Chinese secretaries have increased from none in 
 1895 to 85 in 1913. The Association in China has won the 
 hearty approval and support of all the modern officials; Presi¬ 
 dent Yuan Shi Kai has given liberally to it financially and 
 otherwise; Dr. Sun Yat Sen, Vice President Li and all the 
 prominent men have greatly aided in the work, and we feel that 
 a great future is before it there. 
 
 April 28, 1913. 
 
 III. A Brief History of the Chinese Students’ 
 Christian Association in North America 
 
 Objects. For the past fifteen years China has been in a 
 state of ferment. The old has. been giving place to the new, 
 both in ideals and institutions. Her well-wishers looked on with 
 deep concern at the rapid transition and the development of new 
 leaders. The abolition of the old educational system, the in¬ 
 stallation of the modern schools, the consideration of the tra¬ 
 ditional esteem for learning, and the fact that while the Govern¬ 
 ment and Missionary schools were equipping a few leaders, the 
 bulk of the ambitious and earnest students went abroad to seek 
 modern learning, made it apparent that the future leaders of 
 China would naturally come from the student body. 
 
 28 
 
At one time Japan had some 15,000 students congregated 
 chiefly about Tokyo. There they were exposed to all sorts of 
 influences, good and evil. The National Young Men’s Christian 
 Association of China, therefore, in 1906, established a branch 
 Association at Tokyo to give them ministering care of body, 
 mind and spirit. This experiment proved to be of signal success 
 and hundreds and thousands of them repaired to the Association 
 Building and hundreds of them eventually became leaders who 
 are now exerting an enormous influence upon the communities in 
 China. As a salient example of this indirect influence might 
 be cited the recent organization of a Y.M.C.A. in Yunnan-fu by 
 two returned students from Japan. 
 
 By 1908, it became evident that the stream of students was 
 gradually being deflected to America, and Mr. C. T. Wang, after 
 working for three years at Tokyo, was sent over to pursue his 
 studies as a further preparation for higher service. In the 
 meantime, a number of Chinese Christian students felt the need 
 of an Association, so that organized effort could be exerted upon 
 their fellow-students in things religious. Wherefore, on July 2, 
 1909, six young men gathered together at Hamilton. N. Y., to 
 discuss the possibility of calling an organizing conference di¬ 
 rectly after the Fifth Annual Conference of the Chinese Students’ 
 Alliance. Invitations were sent to all Christian students and 
 the response was highly gratifying. The program was strong, 
 the speakers inspired and all the students present were moved 
 by one spirit. Officers were elected and a rough draft of the 
 Constitution adopted—with the unity of Christian Chinese stu¬ 
 dents, the formation of their character and aggressive Christian 
 work, by and for the Chinese students as its objects. 
 
 We have undertaken to trace the extension of the student 
 Y.M.C.A. movement from China via Japan to America, for we 
 purpose to showi the desire of China’s well-wishers to imbue the 
 future leaders of China with some fundamental basic religious 
 principle as a life guide for their future careers', so that, like Dr. 
 Yung Wing and Dr. Sun Yat Sen, they might lead lives of 
 characteristic devotion and Christian sincerity without side¬ 
 stepping. 
 
 Activities. In order to achieve the above-mentioned objects 
 of the Association as outlined in the Constitution the regular 
 activities might be summarized under groups, viz.: 
 
 1. Secretarial Itinerary .—As our students are scattered over 
 vast territories, secretarial visitation has been deemed the most 
 
 29 
 
efficient method of binding the members together. The objects 
 of these trips are manifold, but in general they are: 
 
 A. To solicit the cooperation of local leaders. 
 
 B. To approach new members. 
 
 C. To organize Bible classes. 
 
 D. To enlist the support of American friends. 
 
 2. Association Publications. —In order to assist the efforts 
 of the different committees, a monthly report is issued as an 
 official organ and freely circulated among members and friends 
 of the Association. The China Young Men, published monthly 
 by the National Association of China, serves as a semi-official 
 organ in providing Christian literature and up-to-date news of 
 Association activities in China. 
 
 3. Summer Conferences. —The annual gatherings have been 
 very beneficial and full of importance. To have a number of 
 equally earnest young men undergoing similar religious ex¬ 
 periences, to discuss frankly together fundamental problems of 
 life, has enabled many of our students to come to a voluntary 
 decision to accept Christianity on account of their personal con¬ 
 viction. Appreciating this, it has been our custom to secure the 
 services of great and acknowledged leaders to direct our dis¬ 
 cussions. In 1909 and 1910, the conferences were held at about 
 the same time with the Alliance Conferences; but the difficulty 
 and expense involved to get first-class leaders, suggested the idea 
 of union conferences with the American students. In 1911 it 
 was tried, and aside from the excellent speakers obtained, we 
 derived other advantages by associating with the American stu¬ 
 dents at Pocono Pines and Linwood Park. The conflict of dates 
 between these conferences and the final examinations of different 
 colleges, directed us to Lake Geneva, East Nort.hJield and Silver 
 Bay, where we had record delegations for 1912. In tabular form 
 the conferences held are as follows: 
 
 Year Department Place No. of Delegates 
 
 1909 Colgate College, Hamilton, N. Y. 66 
 
 1910 East Trinity College, Hartford, Conn. 
 
 1911 East Pocono Pines, Penn. 
 
 Mid-west Linwood Park, Ohio 
 
 West Stamford University, Cal. 
 
 Women Silver Bay, Lake Geneva, Granville 
 
 Mid-west Northwestern, Evanston, Ill. 
 West Chinese Baptist Church, 
 
 San Francisco 
 
 30 
 
1912 East Northfield, Mass. 
 
 Mid-west Lake Geneva, Wis. 
 
 West San Anselmo, Cal. 
 
 Women Silver Bay, Lake Geneva 
 
 This year we are following the example of last year’s ex¬ 
 periences and expect to establish a record attendance. 
 
 4. Special Trips .—In the summers of 1910 and 1911, the 
 Chinese Government were sending large numbers of students 
 over to America. With a view to help these new students to 
 cross the continent and to locate them in the several institutions, 
 special deputies were sent to the Pacific Coast to accord them a 
 hearty welcome and td tender their services in the name of the 
 Association. These services were greatly appreciated both by 
 the Commissioners in charge and the students themselves. 
 
 In 1909, three delegates were sent over to the Oxford Con¬ 
 ference in England and the Berlin Conference in Germany. In 
 1911, Mr. C. T. Wang represented us at the White House Con¬ 
 ference, Washington, D. C., and at the Constantinople World’s 
 Student Federation Conference, where he was elected vice- 
 president. This summer, twenty delegates will be sent to the 
 International Federation Convention at Lake Mohonk, N. Y. 
 
 Present Status. The Association is divided into four de¬ 
 partments, namely, the women, the eastern, the mid-western 
 and the western, and it has an Executive Committee of seven 
 officers, three of which are secretaries. Each department has 
 three executives and three committees on membership, Bible 
 and finance. 
 
 Today the Association has a total enrolment of 442 members 
 (active 227, associate 140, cooperative 69, honorary 6), or accord¬ 
 ing to Department: Mid-western 140, East 125, West 97, Women 
 74. The total increase for the last half-year is 66. This year, 
 there are only 14 special Bible classes for our students; last 
 year, there were twenty; but in consideration of the beneficial 
 influence to be derived from the study of the Bible with American 
 students less have been formed this year. During the past five 
 years, some 39 students have joined the Church, while a large 
 number are earnestly endeavoring to arrive at a personal decision 
 as the large associate membership testifies. 
 
 Outlook. Several years ago, Chinese students coming 
 abroad were specially cautioned by their parents to keep Chris¬ 
 tianity at their arms’ length. The obvious reasons were, firstly: 
 
 31 
 
Chinese Delegates at Lake Geneva Conference, 1912 
 
it was a religion of which they themselves knew nothing: sec¬ 
 ondly, they were afraid that conversion meant the adversion to 
 ancestral worship, and hence the end of filial piety; thirdly, they 
 did not cherish the idea of their children becoming iconoclastic 
 towards their old religious beliefs. Recent changes at home 
 have made people think more independently, and the young men 
 who have joined the church in this country assert that their 
 parents do not raise objections any more, as like all human 
 parents, they earnestly wish the welfare of their children. And 
 as the Christian Bible teaches, “Honor thy father and thy mother 
 that thy days may be long in the land which the Lord, thy God, 
 giveth thee,” it is evident that if only one absorbs the real 
 Christian principle of love and sympathy there is no ground 
 for ieonoclasm in dealing with our parents. 
 
 Dr. Sun Yat Sen's Christian unselfishness has surprised the 
 world, and especially his own countrymen. President Yuan Shih 
 Kai, realizing the strong influence of a true Christian life, has 
 highly commended the work of the Y.M.C.A. in China, As Hr. 
 Fletcher Brockman reports: governors, educators, generals and 
 military officials at home are all requesting the establishment of 
 such associations for their young men. The reaction of this 
 changed attitude upon our students in this country will develop 
 amazing results as time goes on. Even in a few years, the 
 unequalled records of our association, and more especially the 
 spirit of concord and devotion exhibited by all our members 
 have indicated to our observant students, the spirit of Christian 
 humility in unselfish service. This is the central truth why no 
 organization of the Chinese students can measure up to the 
 standard of the Association. 
 
 Y. S. Tsao. 
 
 IV. Constitution of the Chinese Students’ Christian 
 Association in North America 
 
 ARTICLE I. Name 
 
 The name of this organization shall be The Chinese Students’ 
 Christian Association in North America, This Association shall 
 be affiliated with the General Committee of the Young Men's 
 Christian Associations of China and Korea. 
 
 ARTICLE II. Objects 
 
 The objects shall be: (a) To unite all the Christian Chinese 
 students in North America; (b) To promote growth in Christian. 
 
character; (c) To carry on aggressive Christian work, especially 
 by and for the Chinese students. 
 
 ARTICLE III. Organization 
 
 Section 1. This Association shall be divided into four de¬ 
 partments to be known as: the Eastern Department; the Middle 
 West Department; the Western Department; and the Woman’s 
 Department. 
 
 Sect. 2. The Eastern Department shall embrace such terri¬ 
 tories of the United States and Canada as are east of the 
 meridian passing through Buffalo; the Middle West Department 
 shall embrace those between Buffalo and the Rockies; the 
 Western Department shall embrace those west of the Rockies; 
 and the Woman’s Department shall include all the women mem¬ 
 bers of the Association. 
 
 ARTICLE IV. Membership 
 
 Section 1. The membership of this Association shall be as 
 follows: viz., active, associate, cooperative, and honorary. 
 
 Sect. 2. The active membership of this Association shall 
 consist of Chinese students in North America, whoi are members 
 of good moral standing in an evangelical church and have 
 been elected by a two-thirds vote of the Membership Committee. 
 Only active members shall have the right to vote and hold office 
 within the department to which they belong unless duly trans¬ 
 ferred by the said department. 
 
 Sect. 3. Any non-Christian Chinese student of good moral 
 character may become an associate member of this Association by 
 a two-thirds vote of the Membership Committee. 
 
 Sect. 4. Any friend of this Association who is not a Chinese 
 student, may become a cooperative member of the Association 
 by a two-thirds vote of the Membership Committee. 
 
 Sect. 5. Any friend, who has rendered any distinguished 
 service to this Association, may be made an honorary member 
 of this Association by a four-fifths vote of the total number of 
 votes cast by the members present at the annual conferences of 
 the various departments in the same year. 
 
 Sect. 6. The annual membership fee of each member, active, 
 associate, or co-operative, shall be one gold dollar ($1.00), pay¬ 
 able before Christmas, 
 
 Note, —Whosoever wishes to join the Association as an active, 
 associate or cooperative member, should apply to the Depart¬ 
 mental Membership Committee as appended in the official 
 directory. 
 
 34 
 
V. Association Finance 
 
 Receipts 
 
 Membership Pees . $400.00 
 
 Appropriation from International Committee. 1,500.00 
 
 Donations and Pledges. 1,300.00 
 
 Total .$3,200.00 
 
 Expenditures 
 
 Summer Conferences . $400.00 
 
 Meeting of the Governing Board. 100.00 
 
 Traveling for Officers. 1,200.00 
 
 Special Deputy for New Students. 200.00 
 
 Association Organ (“China’s Young Men”). 200.00 
 
 Printing and Stationery. 400.00 
 
 Postage . 200.00 
 
 Clerical Work . 150.00 
 
 Special Appropriations to the Shanghai General Commit¬ 
 tee and the Alliance. 150.00 
 
 Sundry, including Telegraph, Telephone and Expressage, 
 
 and other Minor Items. 200.00 
 
 Total .$3,200.00 
 
 As can he noted from the above statement, the Association 
 has been indebted greatly to the assistance of the International 
 Committee, to the liberal donations of American friends and to 
 the loyal support of our members. The expenses for carrying on 
 the work efficiently are heavy, but our friends and members have 
 never yet failed to respond to our calls. We have reason to be 
 very thankful, therefore. 
 
 VI. Conference Announcements 
 
 Mr. Chas. D. Hurrey, executive secretary of the Student De¬ 
 partment of the International Committee, has already invited all 
 our students to be their guests for several days before our own 
 sessions begin at Lake Geneva and Northfield, where we expect 
 to have as our National delegates Mr. C. T. Wang and Mr. S. K. 
 Tsao, to bring fresh news from China. 
 
CONFERENCE DATES 
 
 1. Lake Geneva, Wisconsin. As guests from June 13th to 
 
 17th, private Chinese program from June 17th to 22d at $1.25 
 per day. \ 
 
 2. East Northfield, Mass. As guests from June 20th to 24th, 
 private Chinese sessions from 24th to 29th for $8.50 in all. 
 
 3. Silver Bay. June 20th to 30th and Lake Geneva from 
 August 22d to September 1st, for women delegates. 
 
 4. San Anselmo Seminary, Cal. For western department; 
 conference to be held in August. 
 
 FACTS CONCERNING THE LAKE GENEVA AND EAST NORTHFIELD 
 
 CONFERENCES 
 
 1. The American Student Conferences will be held at the 
 same places. 
 
 2. Chinese delegates are cordially invited to attend the 
 first few days of the American Student Conference as their 
 guests, during which days neither board nor lodging will be 
 charged. 
 
 3. The two conferences will have many meetings in com¬ 
 mon, but some will be exclusively Chinese. 
 
 4. In these exclusively Chinese meetings, important present- 
 day problems of China will be discussed. 
 
 5. At these conferences reports of the year’s work in the 
 Departments and in the Association will be submitted, and new 
 departmental officers for the next administration will be elected. 
 
 6. Noted men of wide interest and large experience in life 
 will speak at the meeting. 
 
 7. Nearly all afternoons and evenings will be free for boat¬ 
 ing. bathing, tramping, ball, games and other recreative and 
 social exercises. 
 
 Besides these features, the conference affords a rare chance 
 for making friendships and creating better understanding be¬ 
 tween Americans and Chinese. Every prospective delegate is 
 further advised to consult carefully all announcements he may 
 receive from now on. 
 
 THE COMMITTEES FOR THE NORTHFIELD CONFERENCE 
 
 Central Delegation: K. S. Lee, Chairman; C. F. Wang and 
 F. L. Chang; Personal Work: Loy Chang. Chairman, and two 
 associates of his choosing; Business: H. J. Fei, Chairman, and 
 associates; Social and Celebration: S. P. Wo. Chairman, and 
 
 36 
 
associates; Public Meeting and Music: S, .T. Chuan, Chairman, 
 and Associates; Resolutions: S. Hu, Chairman, and Associates, 
 
 TOPICS FOR DISCUSSION 
 
 1. Christianity and the Chinese Scholar, S. Hu and Y. C. Mei. 
 
 2. Christianity and the Social Evolution in China, Loy Chang 
 
 and W. P. Wei. 
 
 3. Theological Problems, P. C. Chang and K. S. Lee. - 
 
 4. Christianity and Character, Z. Z. Kway and C. F. Wang. 
 
 5. Evangelization Problems, Rev. P. N. Tsu and Y. S. Tsao. 
 
 THE COMMITTEES FOR THE LAKE GENEVA CONFERENCE 
 
 Central Delegation Committee: Messrs. I. H. Si, S. D. Lee, A. J. 
 Elliott. 
 
 Ann Arbor, Mich.: Messrs. V. T. Maw, K. Y. Wu, C, P. Wang. 
 Athens, Ohio: Mr. K. T. Tsui. 
 
 Berea, Ohio: Mr. T. C. Chow. 
 
 Chicago, Ill.: Mr. T. Z. Zee. 
 
 Columbia, Mo.: Mr. S. T. Chang. 
 
 Columbus, Ohio: Mr. W. Chin. 
 
 Detroit, Mich.: Mr. Chas. T. Foo. 
 
 Evanston, Ill.: Mr. K. S. Liu. 
 
 Golden, Col.: Mr. H. Tsai. 
 
 Lafayette, Ind.: Mr. C. Y. Chiu. 
 
 Lansing, Mich.: Mr. W. C. Nee. 
 
 Madison, Wis.: Messrs. J. Wong, S. K. Loh. 
 
 Manhattan, Kan.: Mr. Ed. Shim. 
 
 Urbana, Ill.: Messrs. T. Chuan, T. New. 
 
 Valparaiso, Ind.: Mr. H. Chan. 
 
 Music Committee: Messrs. W. P. Chen, J. Z. Zee, W. K. Lim. 
 Reception Committee: Messrs. T. K. Kaort, K. S. Zee, H. L. 
 Huang, T. New. 
 
 Recreation Committee: Messrs. C. P. Wang. S. C. Pung, M. D. 
 Wong. 
 
 Registration Committee: Messrs. C. T. Sung, U. C. Lay, V. T. Ku. 
 Resolution Committee: Messrs. S. H. Kee, S. J. Shu, C. K. Wu. 
 Social Committee: Messrs. L. K. Kao, C. Chu, T. L. Ivoo. 
 Conference Historian: Mr. L. K. Kao. 
 
 TOPICS FOR DISCUSSION 
 
 1. Political Problems of China today, Mr. C. Y. Chiu. 
 
 2. Economical Problems of China today, Mr. W. P. Chen. 
 
 3. Sociological Problems of China today. Mr. C. Chu. 
 
 4. Educational Problems of China today, Mr. S. D. Lee. 
 
 5. Religious Problems of China today, Mr. K. S. Zee. 
 
 37 
 
VII. Directory of Officers and Committees, 1912-1913 
 
 \ 
 
 GOVERNING BOARD 
 
 General Executive Committee. 
 
 P. C. Chang, President, Clark University, Worcester, Mass. 
 Miss P. H. Liu, First Vice-President, Wellesley College, 
 Wellesley, Mass. 
 
 V. Y. Chiu, Second Vice-President, University of California, 
 Berkeley, Cal. 
 
 K. M. Wong, Treasurer, Livingston Hall, Columbia University, 
 New York City, N. Y. 
 
 Y. S. Tsao, General Secretary, Harvard, 39 Holyoke House, 
 Cambridge, Mass. 
 
 S. D. Lee, Associate General Secretary, University of Wis¬ 
 consin, 619 W. Johnson St., Madison, Wis. 
 
 Loy Chang, Associate General Secretary, Harvard, 29 
 Stoughton Hall, Cambridge, Mass. 
 
 Departmental Officers. 
 
 Women's. 
 
 Miss F. H. Liu, Chairman, 7 Wlaban St., Wellesley, Mass. 
 Miss C. C. Wang, Vice-Chairman, 21 Wilder Hall, Welles¬ 
 ley, Mass. 
 
 Miss Phoebe Stone, Recording Secretary, Goucher College, 
 Baltimore, Md. 
 
 Eastern. 
 
 P. C. Chang, Chairman, 28 Hollywood St., Worcester, 
 Mass. 
 
 K. M. Wong, Vice-Chairman, 507 Livingston Hall, Co¬ 
 lumbia University, New York City. 
 
 S. M. Woo, Recording Secretary, 249 Hoffman St., Balti¬ 
 more, Md. 
 
 Middle West. 
 
 I. H. Si, Chairman, 213 N. Thayer St., Ann Arbor, Mich. 
 W. P. Chen, Vice-Chairman, 313 14th St., Ann Arbor, 
 Mich. 
 
 C. L. Tan, Recording Secretary, 1379 East 57th. St., 
 Chicago, Ill. 
 
 38 
 
Western 
 
 V. Y. Chiu, Chairman, 2504 Regent St., Berkeley, Cal. 
 Dan. Ng. Ping, Vice-Chairman, 1051 Taylor St., San Fran¬ 
 cisco, Cal. 
 
 N. C. Chu, Recording Secretary, 2504 Regent St., Berke¬ 
 ley, Cal. 
 
 Departmental Committees—Women’s. 
 
 Membership Committee. 
 
 Miss Ying Mei Chun, Chairman, 6 Freeman Cottage, 
 Wellesley, Mass. 
 
 Miss Mary Suvoong, Moody Institute, Chicago, Ill. 
 
 Miss P. Y. Tseo, 1824 Geddes Ave., Ann Arbor, Mich. 
 
 Bible Study Committee. 
 
 Miss Margaret Ling, Chairman, Moody Institute, Chicago, 
 
 Ill. 
 
 Miss Katherine Lim, Goucher College, Baltimore, Md. 
 Miss Sui Wong, Albion, Mich. 
 
 Finance Committee. 
 
 Miss Ma Li Lee, Chairman, Mt. Pleasant, Iowa. 
 
 Miss Louise Hiue, 225 E. 31st St., New York City, N. Y. 
 Miss Mabel Lee, 53 Bayard St., New York City, N. Y. 
 
 Eastern Department. 
 
 Membership Committee. 
 
 Y. C. Mei, Chairman, 20G West St., Worcester, Mass. 
 
 Z. T. Nyi, Columbia, Hartley Hall, Columbia University, 
 
 N. Y. 
 
 F. L. Chang, Yale, Yale Station, New Haven, Conn. 
 
 T. Chang, M. I. T., 45 St. Botolpli St., Boston, Mass. 
 
 P. C. King, Cornell, 309 Eddy St., Ithaca, N. Y. 
 
 C. Wong, Lehigh, B 37 Taylor Hall, S. Bethlehem, Pa. 
 
 S. Y. Li, Syracuse, Sims Hall, Syracuse, N. Y. 
 
 S. J. Wu, New York University, New York City. 
 
 Bible Study Committee. 
 
 Loy Chang, Chairman, Harvard. 
 
 C. F. Wang, Columbia. 
 
 S. Hu, Cornell. 
 
 Y. L. Tong, Yale. 
 
 39 
 
Finance Committee. 
 
 K. M. Wong, Chairman, Columbia. 
 
 F. L. Chang, Yale. 
 
 Long Lam M. I. T. 
 
 K. S. Lee, Cornell. 
 
 Middle-West Department. 
 
 Membership Committee. 
 
 C. L. Tan, Chairman. 1379 E. 57th St., Chicago, Ill. 
 John Wang, 1113 W. Dayton St., Madison, Wis. 
 
 L. K. Kao, 213 N. Ingalls St., Ann Arbor, Mich. 
 
 T. C. Chow, Baldwin University, Berea, Ohio. 
 
 T. New, 405 Daniel St., Champaign, Ill. 
 
 Bible Study Committee. 
 
 W. P. Chen, Chairman, Ann Arbor, Mich. 
 
 C. K. Wiu, Urbana, Ill. 
 
 Finance Committee. 
 
 T. K. Kaort, Madison, Wis. 
 
 T. Chiiang, Urbana, Ill. 
 
 W. A. Wong, Golden, Col. 
 
 H. S. Zee, Cleveland, Ohio. 
 
 C. H. Sung, Ann Arbor, Mich. 
 
 Western Department. 
 
 Membership Committee. 
 
 Walter Wong, Chairman, 829 Grant Avenue, San Fran¬ 
 cisco, Cal. 
 
 Albert Chan, 1601 F St., Sacramento, Cal. 
 
 A. P. Low, 318 Emerson St., Palo Alto, Cal. 
 
 Bible Study Committee. 
 
 Y. T. Chiu, Chairman, 2504 Regent St., Berkeley, Cal. 
 
 Y. N. Dang, Standford University, Cal. 
 
 Edward Wong, 838 F St., Fresno, Cal. 
 
 Fincmce Committee. 
 
 T. Y. Lum, Chairman. 
 
 S. L. Lee. 
 
 Y. S. Tom. 
 
 40