Glorifying God Through Life and Death
John and Betty Stam in China
Martyrs for Christ
Locations described here:
Jingde, Anhui Province (Tsingteh, Anhwei) 旌德,安徽省 Miao Shou (Miaoshou), Anhui Province 庙首,安徽省 |
Wheaton
Fall 2011
Introduction
John and Elizabeth Stam were in their first year of marriage and first year serving together as missionaries in China when their lives came to an abrupt end at the hands of the Communist troops in December of 1934. Their story is a remarkable testimony of Christian service and dedication. Despite the fact that they have spent only a very short time serving in China, their life and death ignited fires in the hearts of many believers inspiring them to become missionaries to the Chinese. This paper is built around John’s last letter that he wrote to the CIM headquarters in Shanghai after being captured by the Communist forces. This paper will look at the testimonies of primary witnesses accounting to what has happened on December 6th of 1934 in Tsingteh, Anhwei province, China when this missionary couple was first taken for ransom and then brutally murdered by the Reds. It will also consider the historical context that includes events leading to the political situation of China of the 1930s and anti-Christian and anti-foreign movements.
Historical context
To understand the China to which John and Betty Stam came to serve, it is important to look at some historical developments directly connected to what happened in Tsingteh on December 6, 1934. Historian Latourette’s in his book on expansion of Christian mission in China, points out that right from the beginning of Christian witness in China, Confucianism has presented a significant problem to the spread of Christianity and especially in the 19th century when China was forced to open its doors to foreigners. Because Confucianism served as a base for the ruling class and government structure, Christianity was viewed with scorn and fear. With the Opium wars and a series of unequal treaties in the mid nineteenth century, China saw waves of foreign traders as well as religious workers coming to its soil. Under the provision of the treaties, China was made open to penetration by Christianity. With time more and more missionaries came to establish mission organizations and build churches in China. However, sentiments of popular dissatisfaction of the Chinese with the current state of affairs were prevalent in the country. China’s troubles were blamed on foreigners and their work in China. These sentiments gave birth to a violent uprising known as the Boxer Rebellion (1899-1900), which saw murder of many foreigners and in particular Christians which included both nationals and foreigners. This bloody uprising had to be put down by multinational coalition.
During the period from the beginning of the twentieth century leading up to the 1930s, China was a country stricken by many turbulent historical events. One crisis was happening after another. By 1934 a civil war involving the Nationalist and the Communist troops had been going on for several years. The Japanese troops have successfully occupied Manchuria in Northern China establishing a puppet government in 1932 with the abdicated Qing emperor Aisin Gioro as its head.
The leader of the Nationalist troops Chiang Kai-shek has led a campaign after campaign to exterminate the Communist troops. These campaigns were known as “bandit annihilation offensives.” However, the Communist troops were highly mobile moving quickly from place to place. Guerrilla-like tactics helped the Communist troops withstand the attacks and even deliver a blow to the Nationalist troops. The Reds were scattered throughout different provinces staging attacks on the Nationalists troops, quickly moving from place to place and taking over towns and villages. The largest area controlled by the Communists was in the southeast where they established their base. There the first National Soviet Congress was held in Ruijin, Jiangxi, in November of 1931. The congress officially established the Chinese Soviet Republic with its capital at Ruijin, and elected its government. The newly established republic even declared war on Japan.
Not giving up on his goal to defeat the Communist forces, Chiang Kai-shek continued the search for a successful strategy. Following advices from volunteer German officers, he set up block houses in the Communist controlled territories thus tightening the control and limiting free movements of the Red Army in south east China’s Jianxi and Hunan provinces. The GMD embarked on the fifth extermination campaign in the spring and summer of 1934. As Chiang Kai-shek’s troops advanced the Red Army had suffered significant losses and had to retreat. The setting up of the block posts was a successful tactic that left the Communist leadership no choice but to decide to leave the area and set off on a long journey which came to be known as the Long March. In October 1934 around 80, 000 people left from Yudu, in Jiangxi province, heading west. It was an exhausting journey that made many to drop off and flee. Only 20 000 arrived to the final destination. Mao Zedong, who had risen to prominence during this flight, established the new Communist headquarters in Yanan, Shanxi province.
The Anti-Christian Anti-foreign Movement in China
The vast majority of the educated class of the nineteenth century China either passively or actively rejected Christianity. Passive rejection was evident in the indifference they showed to the Christian message. On the other hand, active rejection found its expression in publishing anti-Christian literature, creation of obstacles for Christian missionaries, anti-Christian riots as well as issuing threats to those who joined the Christian church.
Lewis Hodous from Hartford Theological Seminary divides the anti-Christian movement in the first half of the twentieth century China into four stages: 1) 1919-22, the period of incubation; 2) 1922-24, the period of propagation; 3) 1924-25, the period of direct action; 4) 1925, the period of consolidation and expansion.
The period of incubation is marked by differing philosophical view on religion and Christianity in particular. Questions were raised whether religion is compatible with science, whether it is good and necessary, or is evil and should be left alone. Among the social theories that were often backed by propaganda, there was one that was used by the Anti-Christian Student Federation in 1922 to call on the students of China. The main precepts of this call state: 1) at present society is organized about capital; 2) Christianity supports the evil of capitalism; 3) the World’s Student Christian Federation and Christianity are supported by capitalism and are the spearhead of capitalism; 4) the purpose of the anti-Christian Federation is to fight to the end this capitalistic combination.
Besides the new social theories, there were public speakers who advocated the nationalistic goals. Speakers such as Wang Ching-wei insisted that the purpose of the Christian church is to train and educate members of the church without taking interest in what is important for China. Moreover, he stated that educators were foreigner, and as such they could not teach the Chinese youth about what is good for China. Based on this, he insisted on three principles: 1) that the church should not be allowed to open primary and middle schools except for its own children; 2) there is to be an opportunity of investigation of religion in the university; 3) preaching is to be confined to churches.
Under the influence of the popular movements, even those who endorsed Christianity would change their positions. One of them was a leader of the Renaissance Ch’en Tu-hsiu who, turning away from praising the teachings of Jesus in the past, writes in his article titled “Christianity and the Church” about the gap between church’s teaching and its practice. He says that while the church teaches about the universal love and self-sacrifice, in reality it favors militarism and opposes science and freedom. On top of it, the church trains ministers who do not contribute to production and being agents of capitalism, make workers submit to their wishes and desires. Hodous writes, that this period of “incubation” ended with a decree by the Educational Association forbidding foreigners to control schools in China as well as prohibiting the teaching of religion in schools.
The propagation stage, as defined by Hodous, started with a campaign borrowed from Russia called “the Anti-Christian Week” by the Anti-Christian Society carried out during the Christmas season December 22-27 of 1924. The goal of this campaign was to show the evil of Christian dominance and the benefits of life without Christianity. The result of the widespread campaigns was the inauguration of the period of direct action, which found its expression in persecution of Christian, church robbery, occupation of churches by solders and murder. Along with Christians, Buddhist and other religious groups became the target of persecution.
Coming to the consolidation period, the objective of the public sentiments was to unite China and rid it of the foreign influences and domination that came about through unequal treaties. The consolidation period is marked by the Christian Chinese unification with the nationalistic movement. The church, at least outwardly became as nationalistic as the great mass. Educational administrative positions were occupied by the Chinese nationals, and some foreign missionaries left China.
Biographical information of John and Elizabeth Stam
John Cornelius Stam was born on January 18, 1907 in Paterson, New Jersey, USA. He converted to Christianity on May 28, 1922. He went to Moody Bible Institute in Chicago, Illinois to be trained in Christian work in 1929-1932. On September 24, 1932 he sailed to China with China Inland Mission (now known as OMF).
Elizabeth Alden Scott (Stam) was born on February 22, 1906 in Albion, Michigan, USA. She grew up as a Christian and rededicated her life to Christ in 1925 at a Keswick conference in New Jersey. After receiving a bachelor’s degree from Wilson College in Chambersburg, Pennsylvania, she enrolled in training in Christian work at Moody Bible Institute, Chicago.
John received a call to be a missionary while studying at Moody, it was also the place he met Elizabeth. Elizabeth graduated in 1931 and left for China with CIM. John also joined CIM to be stationed in China. When he arrived to Shanghai on October 12, he reunited with Elizabeth and they got engaged. After this Elizabeth returned to Fowyang and John traveled to Anqing to start his Chinese language course. After finishing the course in the summer of 1933, he traveled to join a CIM station in Xiancheng to run a mission station while another missionary couple was on vacation. John continued with Chinese language learning and lead Bible classes. In the fall of the same year John traveled to Jinan where he and Elizabeth got married on October 25, 1933.
After a short honeymoon in Qingdao, John and Elizabeth returned to Xiancheng where Elizabeth completed her language study. While there, they both assisted missionaries and Chinese Christians in evangelistic work. In 1934 John and Elizabeth traveled sixty miles southwest to familiarize themselves with a mission station that they were to join in Jingde. They were asked to run it while Mr. and Mrs. S. J. Warren were on furlough. In September of 1934 the Stams had a daughter, Helen Priscilla. At that time John was involved in famine relief efforts with a fellow missionary Erwin A. Kohfield, who was stationed in a nearby town called Tunki. They worked closely with the local government officials. Since the fighting between Communist and government forces took place in the area, it was uncertain whether it is safe for missionaries to carry out projects. The district magistrate of Jingde, Mr. Peng, told John about the bandit activities in the area, agreeing to protect the missionaries against Communist attacks.
John’s last letter to the CIM headquarters
Tsingteh, Anhwei,
Dec. 6, 1934.
China Inland Mission,
Shanghai.
Dear Brethren:
My wife, baby and myself are today in the hands of the Communists in the city of Tsingteh. Their demand is twenty thousand dollars for our release.
All our possessions and stores are in their hands, but we praise God for peace in our hearts and a meal tonight. God grant you wisdom in what you do, and us fortitude, courage, and peace of heart. He is able, and a wonderful Friend in such a time.
Things happened so quickly this A. M. They were in the city just a few hours after the ever-persistent rumours really became alarming, so that we could not prepare to leave in time. We were just too late.
The Lord bless and guide you, - and as for us, - may God be glorified whether by life or by death.
In Him,
(Signed) John C. Stam.
Development of the story
From the accounts of Li Ming-jin (李明金)who was employed by Stams as a cook and accounts of Mei Tseng-fu (梅層福) who worked for Stams as an amah, there were no rumors of the Reds coming to the town until they arrived to Tsingteh on December 6, 1934. On that day the Stam family had breakfast at 7:30 am. Around 8 am the chairman of the Chamber of Commerce came to the house, saying that he came from the Magistrate who heard that there were Communist troops in the district. The Magistrate wanted to warn the Stams to be ready to leave if the news became more alarming. The cook boy told Mr. Stam that since the Reds are so close, the family should leave. He also added that the Reds are not like regular local bandits; their number is bigger and they are not afraid of the local militia. Mr. Stam decided to wait and see. At about 9 am the cook boy’s mother went out on errands and saw a man running down the street shouting that the Reds are coming. People were running back and forth. She came back and reported what she saw. This was also reported to the Magistrate who ordered to have the gates of the town closed. Mr. Stam began making preparations to leave. At about 10 am a uniformed soldier came from the Magistrate’s yamen (office, court) saying that the Reds are very close and that the family must go. In 10 or 20 minutes after this, one of the Magistrate’s personal bodyguards came and said to Mr. Stam that the Reds are almost in the city, and that they must leave immediately. As the Stams were trying to hire chairs for transportation, firing broke out. It was rumored that the Reds used four ladders to scale the city wall, and as soon as the first soldiers came over the wall, they opened the gates for the rest. The local militia tore off their uniforms and made an escape.
After the firing Mr. Stam and the cook boy closed the doors of the house. It was around 11 o’clock when Mr. and Mrs. Stam, the amah, two chair men, the cook boy and his wife with two children knelt down to pray. In a little while the Red soldiers beat on the main door of the Stam’s house. Mr. Stam said: “What shall we do? Shall we let them in or not?” The cook boys replied: “If we don’t let them in, it’s all over and if we do - it’s the same.” Mr. Stam said: “I’ll open the door and welcome them. We can entertain them.” Mr. and Mrs. Stam opened the door and four Red soldiers rushed inside. One of them was an officer and better dressed than the others. Mr. Stam bowed and said: “You have gone through much hardship (你们很辛苦). He then asked them their names (你们贵姓?). The officer spoke first, saying: “Are you a foreigner?” and “Are you an American?” Mr. Stam confirmed. The soldiers were polite. The officer asked for medicine and any valuables that the Stams possessed. Mr. Stam gave him many things such as a ointments, a clock, a watch and a camera. Then the Red officer asked for money. Mr. Stam said that he didn’t have much but gave whatever he had. Then the officer asked Mr. Stam to go with him to the yamen to talk to his leader, after which Mr. Stam would be allowed to return. Later in the day Mrs. Stam was also taken from the house with their three-month old baby Helen Priscilla.
The next morning around 7 or 8 o’clock when the cook boy went to the yamen to look for the Mr. and Mrs. Stam it was empty. The Communist troops had already left Tsingteh. He heard that they left early around 4 am. According to the cook boy’s account of the events, not a single soldier from the Communist troops was killed in the occupation of the city. While in the city, the Reds robbed, looted and took the rich for ransom as well as making the poor collect thing for them. They killed twelve people with swords and beat two more to death at night. Twenty or thirty people were taken away for ransom. Those who got killed were heads of ten families and heads of a hundred families. Some of them were brought by the Reds from Chiki.
John and Elizabeth Stam were taken to a nearby town called Miaoshou, which is ten or twelve miles from Tsingteh. There, giving up on the ransom, the Reds decided to execute the Stams. After humiliating treatment, the Stams were put to death by the sword in the ancient manner. The body remains were located and gathered by a Chinese pastor, friend of the Stams, Mr. Lo. He recalls the gruesome scene of the bodies of Mr. and Mrs. Stam he found without clothes and with severed heads. He used whatever money he had to buy two coffins and some linen to wrap the bodies. Mr. Lo knew that the Stams had a baby daughter. After intense inquiry, he located an abandoned house where Stam’s daughter Helen Priscilla was laying on the bed. She spent some 30 hours there in the cold without food. It was a miracle that she survived. From the letters to CIM headquarters in Shanghai, one can see the danger and hardships that Mr. Lo had to go through in order to save himself, his family and little Helen Priscilla. The baby was carried in a rice basket to Wuhu where she was given to the care of the fellow CIM missionaries Mr. and Mrs. George A. Birch.
Conclusion
Working with the primary documents gave me a more intimate interaction with the historical events of December 1934. Reading the accounts given by the cook boy, the amah, Mr. Lo, US Embassy personnel and the coroner gave me a deeper appreciation of the circumstances of life and death of the Stam family as well as the dangers that surrounded the life and ministry of Christian missionaries in China at that time. The discussion that built up around the murder of the Stam family helped me understand how the CIM operated in China, it’s hierarchy, financial policies and strategic planning. It was striking to find out that the Communist soldiers still used decapitation by sword as a way of execution in the twentieth century. It was shocking to see a picture at the Nanjing Massacre Memorial of Japanese officers executing Chinese men with a sword in 1937. At that time I did not know that the Chinese practiced it as well.
Working on this paper helped me to see detailed accounts of the impact of the civil war on the Chinese nationals and the foreigner and how it affected their livelihoods. The class materials built a general picture of that period, but this research helped me to personify the events that we covered in class. Working on this project enabled me to touch the historic documents of that era, and it felt being part of their lives, being present right there, in the midst of what was happening. These primary documents opened the world of individual persons who lived in the China of 1930s, their fears and struggle for survival in the face of physical danger, economic and political instability. It was unexpected to discover that the Communist troops were perceived as bandits; how they moved quickly and took over towns looting and killing people. There was a lot of blood spilled during China’s civil war.
Working on this project gave rise to appreciation for the missions work during this time of violence and political struggle. Serving under this kind of circumstances required strong faith, courage and dedication to God. Some missionaries could not handle constant dangers, and they pulled out. But those who trusted God for protection and supply remained risking their lives for the sake of the Gospel.
The story of the Stam family served as an inspiration for my own ministry since I am planning to return to China to serve. It gave me joy to be able to read about the men and women who labored and laid the path for my generation. It is because they served and often laid their lives that my generation can see the Chinese responding to the Gospel and submitting to God today. My generation is standing on the shoulders of the giants who went before us. In the process of this research my appreciation and admiration for the servants of God who labored in China before me was significantly magnified.
John and Elizabeth’s story is truly tragic, but one with a silver lining. John and Betty’s trust in God and total surrender to His will, peace of heart and even thankfulness for the meal, which they mention in his last letter, is truly amazing. It shows the strong faith and courage that comes from complete trust in God and his sovereignty. They believed that no matter what happens to them, God would be glorified. Their story is an inspiring account of faithful service even to the death. It proved once again the words of Tertullian who said that the blood of the martyrs is the seed of the Church. That’s why after the news of John and Betty’s murder were circulated, hundreds of believers felt the call to become missionaries and take their place. They went to China with John’s last words recorded in the letter: “[M]ay God be glorified whether by life or by death.”
Bibliography
Article from China’s Millions “His Witness Unto Death” Folder 1, Box 1, Collection 449. Archives of the Billy Graham Center, Wheaton Illinois.
Chang, Jung, and Jon Halliday. Mao : The Unknown Story. New York: Knopf, 2005.
Cohen, Paul A. "The Anti-Christian Tradition in China." The Journal of Asian Studies 20, no. 2 (1961): 169-180.
Cohen, Paul A. China and Christianity; the Missionary Movement and the Growth of Chinese Antiforeignism, 1860-1870. Cambridge: Harvard University Press, 1963.
Ephemera of the Stam Family. Archives of the Billy Graham Center web page. http://www2.wheaton.edu/bgc/archives/GUIDES/449.htm#7 (accessed November 26, 2011)
Hodous, Lewis. "The Anti-Christian Movement in China." The Journal of Religion 10, no. 4 (1930): pp. 487-494.
Iriye, Akira. The World of Asia. St. Louis: Forum Press, 1979.
Latourette, Kenneth Scott,. A History of the Expansion of Christianity, vol. 6, The Great Century in Northern Africa and Asia A.D. 1800 - A.D. 1914, New York; London: Harper & Brothers, 1937.
Letter from John Stam to CIM headquarters in Shanghai, December 6th, 1934. Folder 7, Box 1, Collection 449. Archives of the Billy Graham Center, Wheaton Illinois.
Mr. Lo Ke-chou’s letters to the CIM Headquarters in Shanghai. Folder 7, Box 1, Collection 449. Archives of the Billy Graham Center, Wheaton Illinois.
Puyi, . From Emperor to Citizen : The Autobiography of Aisin-Gioro Pu Yi. Peking: Foreign Languages Press, 1979.
Testimony of Li Ming-jin (cook boy) Folder 7, Box 1, Collection 449. Archives of the Billy Graham Center, Wheaton Illinois.
Testimony of Mei Tseng Fu (amah) Folder 7, Box 1, Collection 449. Archives of the Billy Graham Center, Wheaton Illinois.
Uhalley, Stephen. A History of the Chinese Communist Party. Stanford, Calif.: Hoover Institution Press, 1988.
Van Slyke, Lyman P. Enemies and Friends; the United Front in Chinese Communist History. Stanford, Calif.: Stanford University Press, 1967.
Fall 2011
Introduction
John and Elizabeth Stam were in their first year of marriage and first year serving together as missionaries in China when their lives came to an abrupt end at the hands of the Communist troops in December of 1934. Their story is a remarkable testimony of Christian service and dedication. Despite the fact that they have spent only a very short time serving in China, their life and death ignited fires in the hearts of many believers inspiring them to become missionaries to the Chinese. This paper is built around John’s last letter that he wrote to the CIM headquarters in Shanghai after being captured by the Communist forces. This paper will look at the testimonies of primary witnesses accounting to what has happened on December 6th of 1934 in Tsingteh, Anhwei province, China when this missionary couple was first taken for ransom and then brutally murdered by the Reds. It will also consider the historical context that includes events leading to the political situation of China of the 1930s and anti-Christian and anti-foreign movements.
Historical context
To understand the China to which John and Betty Stam came to serve, it is important to look at some historical developments directly connected to what happened in Tsingteh on December 6, 1934. Historian Latourette’s in his book on expansion of Christian mission in China, points out that right from the beginning of Christian witness in China, Confucianism has presented a significant problem to the spread of Christianity and especially in the 19th century when China was forced to open its doors to foreigners. Because Confucianism served as a base for the ruling class and government structure, Christianity was viewed with scorn and fear. With the Opium wars and a series of unequal treaties in the mid nineteenth century, China saw waves of foreign traders as well as religious workers coming to its soil. Under the provision of the treaties, China was made open to penetration by Christianity. With time more and more missionaries came to establish mission organizations and build churches in China. However, sentiments of popular dissatisfaction of the Chinese with the current state of affairs were prevalent in the country. China’s troubles were blamed on foreigners and their work in China. These sentiments gave birth to a violent uprising known as the Boxer Rebellion (1899-1900), which saw murder of many foreigners and in particular Christians which included both nationals and foreigners. This bloody uprising had to be put down by multinational coalition.
During the period from the beginning of the twentieth century leading up to the 1930s, China was a country stricken by many turbulent historical events. One crisis was happening after another. By 1934 a civil war involving the Nationalist and the Communist troops had been going on for several years. The Japanese troops have successfully occupied Manchuria in Northern China establishing a puppet government in 1932 with the abdicated Qing emperor Aisin Gioro as its head.
The leader of the Nationalist troops Chiang Kai-shek has led a campaign after campaign to exterminate the Communist troops. These campaigns were known as “bandit annihilation offensives.” However, the Communist troops were highly mobile moving quickly from place to place. Guerrilla-like tactics helped the Communist troops withstand the attacks and even deliver a blow to the Nationalist troops. The Reds were scattered throughout different provinces staging attacks on the Nationalists troops, quickly moving from place to place and taking over towns and villages. The largest area controlled by the Communists was in the southeast where they established their base. There the first National Soviet Congress was held in Ruijin, Jiangxi, in November of 1931. The congress officially established the Chinese Soviet Republic with its capital at Ruijin, and elected its government. The newly established republic even declared war on Japan.
Not giving up on his goal to defeat the Communist forces, Chiang Kai-shek continued the search for a successful strategy. Following advices from volunteer German officers, he set up block houses in the Communist controlled territories thus tightening the control and limiting free movements of the Red Army in south east China’s Jianxi and Hunan provinces. The GMD embarked on the fifth extermination campaign in the spring and summer of 1934. As Chiang Kai-shek’s troops advanced the Red Army had suffered significant losses and had to retreat. The setting up of the block posts was a successful tactic that left the Communist leadership no choice but to decide to leave the area and set off on a long journey which came to be known as the Long March. In October 1934 around 80, 000 people left from Yudu, in Jiangxi province, heading west. It was an exhausting journey that made many to drop off and flee. Only 20 000 arrived to the final destination. Mao Zedong, who had risen to prominence during this flight, established the new Communist headquarters in Yanan, Shanxi province.
The Anti-Christian Anti-foreign Movement in China
The vast majority of the educated class of the nineteenth century China either passively or actively rejected Christianity. Passive rejection was evident in the indifference they showed to the Christian message. On the other hand, active rejection found its expression in publishing anti-Christian literature, creation of obstacles for Christian missionaries, anti-Christian riots as well as issuing threats to those who joined the Christian church.
Lewis Hodous from Hartford Theological Seminary divides the anti-Christian movement in the first half of the twentieth century China into four stages: 1) 1919-22, the period of incubation; 2) 1922-24, the period of propagation; 3) 1924-25, the period of direct action; 4) 1925, the period of consolidation and expansion.
The period of incubation is marked by differing philosophical view on religion and Christianity in particular. Questions were raised whether religion is compatible with science, whether it is good and necessary, or is evil and should be left alone. Among the social theories that were often backed by propaganda, there was one that was used by the Anti-Christian Student Federation in 1922 to call on the students of China. The main precepts of this call state: 1) at present society is organized about capital; 2) Christianity supports the evil of capitalism; 3) the World’s Student Christian Federation and Christianity are supported by capitalism and are the spearhead of capitalism; 4) the purpose of the anti-Christian Federation is to fight to the end this capitalistic combination.
Besides the new social theories, there were public speakers who advocated the nationalistic goals. Speakers such as Wang Ching-wei insisted that the purpose of the Christian church is to train and educate members of the church without taking interest in what is important for China. Moreover, he stated that educators were foreigner, and as such they could not teach the Chinese youth about what is good for China. Based on this, he insisted on three principles: 1) that the church should not be allowed to open primary and middle schools except for its own children; 2) there is to be an opportunity of investigation of religion in the university; 3) preaching is to be confined to churches.
Under the influence of the popular movements, even those who endorsed Christianity would change their positions. One of them was a leader of the Renaissance Ch’en Tu-hsiu who, turning away from praising the teachings of Jesus in the past, writes in his article titled “Christianity and the Church” about the gap between church’s teaching and its practice. He says that while the church teaches about the universal love and self-sacrifice, in reality it favors militarism and opposes science and freedom. On top of it, the church trains ministers who do not contribute to production and being agents of capitalism, make workers submit to their wishes and desires. Hodous writes, that this period of “incubation” ended with a decree by the Educational Association forbidding foreigners to control schools in China as well as prohibiting the teaching of religion in schools.
The propagation stage, as defined by Hodous, started with a campaign borrowed from Russia called “the Anti-Christian Week” by the Anti-Christian Society carried out during the Christmas season December 22-27 of 1924. The goal of this campaign was to show the evil of Christian dominance and the benefits of life without Christianity. The result of the widespread campaigns was the inauguration of the period of direct action, which found its expression in persecution of Christian, church robbery, occupation of churches by solders and murder. Along with Christians, Buddhist and other religious groups became the target of persecution.
Coming to the consolidation period, the objective of the public sentiments was to unite China and rid it of the foreign influences and domination that came about through unequal treaties. The consolidation period is marked by the Christian Chinese unification with the nationalistic movement. The church, at least outwardly became as nationalistic as the great mass. Educational administrative positions were occupied by the Chinese nationals, and some foreign missionaries left China.
Biographical information of John and Elizabeth Stam
John Cornelius Stam was born on January 18, 1907 in Paterson, New Jersey, USA. He converted to Christianity on May 28, 1922. He went to Moody Bible Institute in Chicago, Illinois to be trained in Christian work in 1929-1932. On September 24, 1932 he sailed to China with China Inland Mission (now known as OMF).
Elizabeth Alden Scott (Stam) was born on February 22, 1906 in Albion, Michigan, USA. She grew up as a Christian and rededicated her life to Christ in 1925 at a Keswick conference in New Jersey. After receiving a bachelor’s degree from Wilson College in Chambersburg, Pennsylvania, she enrolled in training in Christian work at Moody Bible Institute, Chicago.
John received a call to be a missionary while studying at Moody, it was also the place he met Elizabeth. Elizabeth graduated in 1931 and left for China with CIM. John also joined CIM to be stationed in China. When he arrived to Shanghai on October 12, he reunited with Elizabeth and they got engaged. After this Elizabeth returned to Fowyang and John traveled to Anqing to start his Chinese language course. After finishing the course in the summer of 1933, he traveled to join a CIM station in Xiancheng to run a mission station while another missionary couple was on vacation. John continued with Chinese language learning and lead Bible classes. In the fall of the same year John traveled to Jinan where he and Elizabeth got married on October 25, 1933.
After a short honeymoon in Qingdao, John and Elizabeth returned to Xiancheng where Elizabeth completed her language study. While there, they both assisted missionaries and Chinese Christians in evangelistic work. In 1934 John and Elizabeth traveled sixty miles southwest to familiarize themselves with a mission station that they were to join in Jingde. They were asked to run it while Mr. and Mrs. S. J. Warren were on furlough. In September of 1934 the Stams had a daughter, Helen Priscilla. At that time John was involved in famine relief efforts with a fellow missionary Erwin A. Kohfield, who was stationed in a nearby town called Tunki. They worked closely with the local government officials. Since the fighting between Communist and government forces took place in the area, it was uncertain whether it is safe for missionaries to carry out projects. The district magistrate of Jingde, Mr. Peng, told John about the bandit activities in the area, agreeing to protect the missionaries against Communist attacks.
John’s last letter to the CIM headquarters
Tsingteh, Anhwei,
Dec. 6, 1934.
China Inland Mission,
Shanghai.
Dear Brethren:
My wife, baby and myself are today in the hands of the Communists in the city of Tsingteh. Their demand is twenty thousand dollars for our release.
All our possessions and stores are in their hands, but we praise God for peace in our hearts and a meal tonight. God grant you wisdom in what you do, and us fortitude, courage, and peace of heart. He is able, and a wonderful Friend in such a time.
Things happened so quickly this A. M. They were in the city just a few hours after the ever-persistent rumours really became alarming, so that we could not prepare to leave in time. We were just too late.
The Lord bless and guide you, - and as for us, - may God be glorified whether by life or by death.
In Him,
(Signed) John C. Stam.
Development of the story
From the accounts of Li Ming-jin (李明金)who was employed by Stams as a cook and accounts of Mei Tseng-fu (梅層福) who worked for Stams as an amah, there were no rumors of the Reds coming to the town until they arrived to Tsingteh on December 6, 1934. On that day the Stam family had breakfast at 7:30 am. Around 8 am the chairman of the Chamber of Commerce came to the house, saying that he came from the Magistrate who heard that there were Communist troops in the district. The Magistrate wanted to warn the Stams to be ready to leave if the news became more alarming. The cook boy told Mr. Stam that since the Reds are so close, the family should leave. He also added that the Reds are not like regular local bandits; their number is bigger and they are not afraid of the local militia. Mr. Stam decided to wait and see. At about 9 am the cook boy’s mother went out on errands and saw a man running down the street shouting that the Reds are coming. People were running back and forth. She came back and reported what she saw. This was also reported to the Magistrate who ordered to have the gates of the town closed. Mr. Stam began making preparations to leave. At about 10 am a uniformed soldier came from the Magistrate’s yamen (office, court) saying that the Reds are very close and that the family must go. In 10 or 20 minutes after this, one of the Magistrate’s personal bodyguards came and said to Mr. Stam that the Reds are almost in the city, and that they must leave immediately. As the Stams were trying to hire chairs for transportation, firing broke out. It was rumored that the Reds used four ladders to scale the city wall, and as soon as the first soldiers came over the wall, they opened the gates for the rest. The local militia tore off their uniforms and made an escape.
After the firing Mr. Stam and the cook boy closed the doors of the house. It was around 11 o’clock when Mr. and Mrs. Stam, the amah, two chair men, the cook boy and his wife with two children knelt down to pray. In a little while the Red soldiers beat on the main door of the Stam’s house. Mr. Stam said: “What shall we do? Shall we let them in or not?” The cook boys replied: “If we don’t let them in, it’s all over and if we do - it’s the same.” Mr. Stam said: “I’ll open the door and welcome them. We can entertain them.” Mr. and Mrs. Stam opened the door and four Red soldiers rushed inside. One of them was an officer and better dressed than the others. Mr. Stam bowed and said: “You have gone through much hardship (你们很辛苦). He then asked them their names (你们贵姓?). The officer spoke first, saying: “Are you a foreigner?” and “Are you an American?” Mr. Stam confirmed. The soldiers were polite. The officer asked for medicine and any valuables that the Stams possessed. Mr. Stam gave him many things such as a ointments, a clock, a watch and a camera. Then the Red officer asked for money. Mr. Stam said that he didn’t have much but gave whatever he had. Then the officer asked Mr. Stam to go with him to the yamen to talk to his leader, after which Mr. Stam would be allowed to return. Later in the day Mrs. Stam was also taken from the house with their three-month old baby Helen Priscilla.
The next morning around 7 or 8 o’clock when the cook boy went to the yamen to look for the Mr. and Mrs. Stam it was empty. The Communist troops had already left Tsingteh. He heard that they left early around 4 am. According to the cook boy’s account of the events, not a single soldier from the Communist troops was killed in the occupation of the city. While in the city, the Reds robbed, looted and took the rich for ransom as well as making the poor collect thing for them. They killed twelve people with swords and beat two more to death at night. Twenty or thirty people were taken away for ransom. Those who got killed were heads of ten families and heads of a hundred families. Some of them were brought by the Reds from Chiki.
John and Elizabeth Stam were taken to a nearby town called Miaoshou, which is ten or twelve miles from Tsingteh. There, giving up on the ransom, the Reds decided to execute the Stams. After humiliating treatment, the Stams were put to death by the sword in the ancient manner. The body remains were located and gathered by a Chinese pastor, friend of the Stams, Mr. Lo. He recalls the gruesome scene of the bodies of Mr. and Mrs. Stam he found without clothes and with severed heads. He used whatever money he had to buy two coffins and some linen to wrap the bodies. Mr. Lo knew that the Stams had a baby daughter. After intense inquiry, he located an abandoned house where Stam’s daughter Helen Priscilla was laying on the bed. She spent some 30 hours there in the cold without food. It was a miracle that she survived. From the letters to CIM headquarters in Shanghai, one can see the danger and hardships that Mr. Lo had to go through in order to save himself, his family and little Helen Priscilla. The baby was carried in a rice basket to Wuhu where she was given to the care of the fellow CIM missionaries Mr. and Mrs. George A. Birch.
Conclusion
Working with the primary documents gave me a more intimate interaction with the historical events of December 1934. Reading the accounts given by the cook boy, the amah, Mr. Lo, US Embassy personnel and the coroner gave me a deeper appreciation of the circumstances of life and death of the Stam family as well as the dangers that surrounded the life and ministry of Christian missionaries in China at that time. The discussion that built up around the murder of the Stam family helped me understand how the CIM operated in China, it’s hierarchy, financial policies and strategic planning. It was striking to find out that the Communist soldiers still used decapitation by sword as a way of execution in the twentieth century. It was shocking to see a picture at the Nanjing Massacre Memorial of Japanese officers executing Chinese men with a sword in 1937. At that time I did not know that the Chinese practiced it as well.
Working on this paper helped me to see detailed accounts of the impact of the civil war on the Chinese nationals and the foreigner and how it affected their livelihoods. The class materials built a general picture of that period, but this research helped me to personify the events that we covered in class. Working on this project enabled me to touch the historic documents of that era, and it felt being part of their lives, being present right there, in the midst of what was happening. These primary documents opened the world of individual persons who lived in the China of 1930s, their fears and struggle for survival in the face of physical danger, economic and political instability. It was unexpected to discover that the Communist troops were perceived as bandits; how they moved quickly and took over towns looting and killing people. There was a lot of blood spilled during China’s civil war.
Working on this project gave rise to appreciation for the missions work during this time of violence and political struggle. Serving under this kind of circumstances required strong faith, courage and dedication to God. Some missionaries could not handle constant dangers, and they pulled out. But those who trusted God for protection and supply remained risking their lives for the sake of the Gospel.
The story of the Stam family served as an inspiration for my own ministry since I am planning to return to China to serve. It gave me joy to be able to read about the men and women who labored and laid the path for my generation. It is because they served and often laid their lives that my generation can see the Chinese responding to the Gospel and submitting to God today. My generation is standing on the shoulders of the giants who went before us. In the process of this research my appreciation and admiration for the servants of God who labored in China before me was significantly magnified.
John and Elizabeth’s story is truly tragic, but one with a silver lining. John and Betty’s trust in God and total surrender to His will, peace of heart and even thankfulness for the meal, which they mention in his last letter, is truly amazing. It shows the strong faith and courage that comes from complete trust in God and his sovereignty. They believed that no matter what happens to them, God would be glorified. Their story is an inspiring account of faithful service even to the death. It proved once again the words of Tertullian who said that the blood of the martyrs is the seed of the Church. That’s why after the news of John and Betty’s murder were circulated, hundreds of believers felt the call to become missionaries and take their place. They went to China with John’s last words recorded in the letter: “[M]ay God be glorified whether by life or by death.”
Bibliography
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Testimony of Mei Tseng Fu (amah) Folder 7, Box 1, Collection 449. Archives of the Billy Graham Center, Wheaton Illinois.
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