Take China for instance: The process of evange1ization has been rather slow. Its slowness is attributed not so much to the stubborness of the Chinese heart as to the exclusiveness of the Chinese mind. The exclusiveness of the Chinese mind seems largely due to the predominant influences for centuries of Confucianism, Taoism, and Buddhism. Being fully aware of the peculiar mentality of the Chinese people, Christianity made haste with its Job to change the Chinese mind. Educational work was pushed with great vigor for the exclusive purpose of awakening the mind, while the business of transforming the heart was delegated to the fostering care of the evangelists.

The result has been that the training of the mind has not reaped a big crop where the heart still remains as pagan as it was before. Education in China, generally speaking, has been far from the real problems of the people. At their best, the schools send out half-educated persons who flood the large towns and the government offices looking for fat and easy Jobs. Their chief object is self-elevation as to position and salary. They pay almost no attention to the crying needs of the people. Indeed the whole educational system is being abused, the result of which is the colonization of a great multitude of social parasites who entertain no thought of fearing God and give no due respect and consideration to their fellow men. This group of godless, self-centered, and egoistic hypocrites, though usually cloaked in the dignity of scholastic distinction, is virtually soaked in the deep lust of exploitation, coveteousness, and pig-trough philosophy. Evidently education failed to accomplish its purpose. At this crucial point Christianity turns to seek a new strategy.

A new strategy for Christianity in China calls for an effective Christian education, which will treat man as a whole, not divorcing his mind from his heart, but uniting religion with education, making the two into an organic whole. Life is one in its continuous processes of growth. The growing processes of life derive their real value and significance from religious experiences as much as from educational instruction. It is neither religion nor education which is more important, but, rather, both are integral parts of the whole. Christian education teaches the new way of life which consists of a vital understanding of one's individual life, a vital understanding of th relationship between one's own life and that of others, and a vital understanding of the divine pur- pose of God in him and in his society. Christian education, treating life as a whole, readily recognizes a far greater purpose and possibility in life than is ordinarily conceived. Christian education seeks to transform the heart as well as to influence the mind. It gradually and steadfastly changes the ideas, motives, attitudes, and habits of the individual to see the significance and necessity of surrendering his individualistic, egoistic, and selfish purposes to the over-whelming and over-arching plan embodied in the highest ideal of the fatherhood of God. Christian education also seeks to stimulate in the individual mind a growing group consciousness. This consciousness of belonging to, and depending on, a larger group, is the starting point for the development of the ability and desire to participate in the constructive, fearless efforts to achieve social righteousness whose highest expression is the brotherhood of man. In other words, Christian education seeks to give a fuller meaning to the understanding of life in its entirety as closely interwoven into the general structure of human relationships. It can be said that the highest virtue in life is embodied in the Christian virtues of love, sacrifice, and service. To attain these virtues one is required to cooperate with other fellow men on the one hand, and with the divine will of God on the other. Such is the key to the understanding of the abundant life as Jesus puts it in his two-fold commandment, "Thou shalt love the Lord thy God . . . . and thy neighbor as thy- self".

What does this kind of Christian education imply for the Chinese situation? In the first place, it means that the relation between religion and education should be given an entirely new interpretation. The idea of separating the functions of religion and of education should be completely eradicated. In the second place, it means that a new leadership should be trained and provided for. This new leadership should be composed of men and women with full understanding of the christian interpretation of life and the universe as taught by and revealed through the Jesus of history. This same group of persons ought to follow in the foot steps of those Galilean fishermen, who, being possessed by the conviction of a great cause, were most courageous to tell the world that a new social order was inevitably to come, and that they were willing to lay down their lives in payment for the realization of that great cause. Finally, should this new kind of Christian education he carried out in China, it would require that all kinds of Christian educational enterprises should have a practical, detailed, working program for the promotion and the realisation of the new social order which we call the Kingdom of God. To interrelate religion and education, to train new leadership, and to construct a new type of practical program will take time and require a carefully worked out plan for continuous adjustments and experimentations.

The study that is presented in this thesis is an attempt on the part of the writer to suggest that the Christian college should be entrusted with greater responsibility for conducting such a concrete program for training Christian character and developing Christian personality through practical constructive service in rural reconstruction. An effective Christian education is vitally concerned with making better men and building a better society.