Richard, T.
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Richard applied to the newly formed China Inland Mission, but Hudson Taylor considered that he would be of better service to the denominational Baptist missions. In 1869 the Baptist Missionary Society (BMS) accepted Richard's application, and assigned him to Yantai (Chefoo), Shandong Province.
In 1897 Richard undertook a journey to India to discover the conditions of the Christian mission there. Travelling with a young missionary, Arthur Gostick Shorrock, they visited Ceylon, Madras, Agra, Benares, Delhi, Calcutta and finally Bombay.
Timothy Richard helped the Qing government to deal with the aftermath of the Taiyuan massacre during the Boxer Rebellion. He thought the main cause of the Boxer Rebellion was due to lack of education of the population, so he proposed to Qing court official Li Hongzhang to establish a modern university in Taiyuan with Boxer Indemnity to the Great Britain, and his proposal was approved later. In 1902, Timothy Richard represented the British government to establish Shanxi University, one of the three earliest modern universities in China. Timothy Richard was in charge of the fund to build Shanxi University until ten years later in 1912. During that period, he also served as the head of the College of Western Studies in Shanxi University.
Richard's other works include: Some Hints for Rising Statesman (1905); Calendar of the Gods in China (1906); Conversion by the Million in China: Being Biographies and Articles, 2 vols. (1907); and Forty-Five Years in China (1916). (Source Accessed May 20, 2020)
Library Items
This is the title of one of the most important books in the world. A Japanese scholar has translated it The Awakening of Faith. It might also be rendered The Mahayana Faith or The Faith of the New Buddhism.
Its importance is apparent when we consider the fact that of the 26,000 Buddhist monks and nuns in Japan no less than 17,000 of them belong to the Pure Land School and the True School, which regard this book as their fountain and origin.
Its importance is still more apparent when we consider that its doctrines are the fundamental ones of the Mahayana Faith, which is by far the chief school of Buddhism, not only in Japan, but also in China, where are the great majority of the Buddhists of the world. If we estimate the value of books by the number of adherents to their doctrines, then, after the Bible, the Koran, the Confucian Classics, and the Vedas, this volume, about the size of the Gospel of Mark, ranks next, or fifth, among the sacred books of the world.
The great value of the book is also apparent when we remember that the Eastern world had been driven to general despair by the atheistic doctrines of primitive Buddhism, called the Hinayana School, and that it was by the doctrines of this book, which gave rise to the Mahayana School of New Buddhism, that a gospel of great hope was preached to the greater part of the Eastern Asiatic continent. Its new doctrines were that of the One Soul immanent for good in all the universe, that of a Divine Helper of men, of individual immortality and growth in the likeness of God, of the importance of faith in God to produce good works and that of the willingness of the best spirits to make sacrifices to save others—the very subjects which in these modern days still occupy the attention of the most thoughtful men of the world. The book is Brahministic and Buddhistic, Indian and Western in some aspects of philosophic thought. It is profoundly philosophic, reminding one strongly of Hegel, Berkeley and G. Gore in the earlier part, and is as hard to understand as Bishop Butler's famous Analogy; yet very practical in the latter part, therefore it has great importance arising from its high and extensive range of view.
If it be, as it is more and more believed that the Mahayana Faith is not Buddhism, properly so-called, but an Asiatic form of the same Gospel of our Lord and Saviour Jesus Christ, in Buddhistic nomenclature, differing from the old Buddhism just as the new Testament differs from the old, then it commands a world-wide interest, for in it we find an adaptation of Christianity to ancient thought in Asia, and the deepest bond of union between the different races of the East and the West, viz., the bond of a common religion. Both Christianity and the New
Buddhism hold to the transcendent and the immanent forms of God; but the East emphasises more of the immanent form while the West emphasises more of the transcendent. The almost universal reception of the
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