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on the doctrines" written in the books. Kot himself visited Ch’ea twice more in the latter's home, sharing again in worship and conversation. Sometime later, he claimed, "I was six tenths of a believer."
Rather than base his methods on a strict adherence to intellectually understood doctrines, Ch'ëa took a more traditional Chinese approach in inviting "seekers" to join him in an experience of prayerful worship. Understanding doctrines might come only after a concrete experience of "worshipping in spirit" had opened new religious vistas for the seekers. Kot admits that he was “still kept back by the influence of worldly custom," probably threatened by neighbours who told him that if he followed Ch'ea's radical departure from traditions, he and the village would suffer a spiritual blight from higher powers. Gradually convinced by Ch'ea's "great earnestness and reverence," Kot himself in the end chose to risk further incriminations by joining Ch’ëa in travelling to Hong Kong. There he was notably impressed not by the doctrines expounded but by "such pious worship, and such excellent rites, surpassing even what Mr. Ch'ëa himself said and did." Though it is not clear that Kot represents the only kind of positive response to Ch'ea's evangelistic methods, it is significant that his approach to Christian doctrine came through a complex interaction of experiences including private worship, friendly discussion, earnest exhortations, and extensive reading. What seemed to impress him most was the form of life expressed in Christian Sabbath culture more than the "essential doctrines" of the Christian religion, though these were undeniably expressed and discussed as well.
63
Another picture is offered later in 1859 by two German missionaries who passed through Poklo. Recognizing them as Christians, Ch'ea became their intermediary among the local people and the "mandarins," suggesting that Ch'ea's boldness was increasing over time.64 (Germans at this time were given some special privileges since their nation was not involved in the prolonged military problems centred on Canton. At this time there was still an official state of war being actively pursued by groups of Qing and Cantonese militia using "guerrilla warfare tactics" against British and French troops stationed in the area of Canton.) The European travellers noted that
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on the doctrines" written in the books. Kot himself visited Ch’ea twice more in the latter's home, sharing again in worship and conversation. Sometime later, he claimed, "I was six tenths of a believer."
Rather than base his methods on a strict adherence to intellectually understood doctrines, Ch'ëa took a more traditional Chinese approach in inviting "seekers" to join him in an experience of prayerful worship. Understanding doctrines might come only after a concrete experience of "worshipping in spirit" had opened new religious vistas for the seekers. Kot admits that he was “still kept back by the influence of worldly custom," probably threatened by neighbours who told him that if he followed Ch'ea's radical departure from traditions, he and the village would suffer a spiritual blight from higher powers. Gradually convinced by Ch'ea's "great earnestness and reverence," Kot himself in the end chose to risk further incriminations by joining Ch’ëa in travelling to Hong Kong. There he was notably impressed not by the doctrines expounded but by "such pious worship, and such excellent rites, surpassing even what Mr. Ch'ëa himself said and did." Though it is not clear that Kot represents the only kind of positive response to Ch'ea's evangelistic methods, it is significant that his approach to Christian doctrine came through a complex interaction of experiences including private worship, friendly discussion, earnest exhortations, and extensive reading. What seemed to impress him most him was the form of life expressed in Christian Sabbath culture more than the "essential doctrines" of the Christian religion, though these were undeniably expressed and discussed as well."
63
Another picture is offered later in 1859 by two German missionaries who passed through Poklo. Recognizing them as Christians, Ch'ea became their intermediary among the local people and the "mandarins," suggesting that Ch'ea's boldness was increasing over time.64 (Germans at this time were given some special privileges since their nation was not involved in the prolonged military problems centred on Canton. At this time there was still an official state of war being actively pursued by groups of Qing and Cantonese militia using "gorilla warfare tactics" against British and French troops stationed in the area of Canton.) The European travellers noted that
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