A Statesman’s Intellectual Journey Through Turbulent Times
For half a century, Li Hongzhang (1823-1901), one of China’s most influential late-Qing dynasty statesmen, meticulously documented his evolving perspectives on various subjects. Among these, his writings on Christianity and foreigners stand out as particularly revealing, offering a window into China’s complex relationship with Western powers during an era of unprecedented change. This article traces Li’s remarkable intellectual transformation from virulent anti-Christian sentiment to pragmatic acceptance, reflecting broader shifts in China’s engagement with the modern world.
Early Encounters: The 1840s Scholar’s Hostility
In 1849, as a young scholar in Beijing’s Hanlin Academy, Li first expressed his views on Christianity with undisguised contempt:
“The foreign devils worship false gods and deceive our people with their shameful doctrines,” he wrote. “These black-robed men spread blasphemous teachings that have corrupted our southern laborers.”
Li’s early writings reveal three core objections:
1. Christian missionaries as foreign agents undermining Chinese traditions
2. Theological concepts he found absurd (the Trinity, divine sacrifice)
3. Suspicion of Catholic celibacy practices and church architecture
His 1849 diary entry about French Catholic missionaries in Henan demonstrates typical literati prejudice: “They forbid marriage yet encourage reproduction – what nonsense! When they die, no one mourns them properly. How can such a religion sustain itself?”
The Taiping Crisis: Christianity as Existential Threat (1850s)
The Taiping Rebellion (1850-1864), led by self-proclaimed Christian convert Hong Xiuquan, profoundly shaped Li’s views. As he organized militia forces in Anhui against the rebels, his writings grew more vehement:
“Why don’t our people rise up and expel these evil enemies? The Taiping bandits behead thousands in Nanjing for refusing their heresy. They are rabid dogs spreading disease!”
Li’s 1854 poem reveals visceral hatred:
“Let patriotic sons of the Middle Kingdom
Strike to the black heart these long-haired bandits…
They have forsaken our sacred gods
And spat upon ancestors’ graves.”
Yet even during this period, Li showed flashes of intellectual curiosity, admitting the Taiping’s ability to mobilize millions troubled his worldview.
The Turning Point: Post-Taiping Reassessment (1865)
After the rebellion’s suppression, Li’s position as Governor-General brought direct interaction with Westerners like British General Charles Gordon. His 1865 reflections mark a pivotal shift:
“I once blamed coastal foreigners for the rebellion,” he confessed. “Now I see this was wrong. Gordon showed no Christian nation supported the Taiping – Britain even aided our government.”
Key realizations emerged:
– The Taiping’s distortion of Christian doctrine
– Western governments’ opposition to the rebellion
– The need for factual analysis over preconceptions
This period birthed Li’s pragmatic approach: studying foreign systems to strengthen China, later embodied in his Self-Strengthening Movement.
The Tianjin Massacre Crisis (1870)
Appointed Governor-General of Zhili in 1870 amid anti-missionary violence, Li faced his greatest test. When a mob killed French consuls and nuns in Tianjin, his response balanced domestic stability with international relations:
“These rioters have shamed China before the world,” he wrote. “Punishment must be swift to prevent foreign military intervention.”
Notable developments in Li’s thinking:
1. Recognized treaty obligations protecting missionaries
2. Advocated punishing Chinese attackers to maintain sovereignty
3. Proposed reforms to prevent future incidents
His September 1870 diary reveals hardened pragmatism: “Sixteen heads have fallen today. The French are satisfied. But hundreds more in Zhili need the razor’s edge.”
Maturity and Synthesis: The 1880s Perspective
By 1886, Li’s views reached nuanced maturity:
“After decades of study, I see no inherent conflict between Christianity and our philosophy. Confucius and Jesus both taught noble truths. Were I born in England, I might be Christian.”
His final assessment contained three key insights:
1. Anti-foreign sentiment stemmed from political fears, not religious differences
2. Japan (non-Christian) provoked greater hostility than Western nations
3. Selective adoption of foreign strengths could preserve Chinese essence
Legacy: A Microcosm of China’s Modernization
Li Hongzhang’s evolving views mirror China’s tortuous path toward modernity:
– From cultural absolutism to pragmatic engagement
– From seeing Christianity as threat to distinguishing religion from imperialism
– His ultimate realization: “We fear foreigners not for their Christ, but for their guns”
This intellectual journey remains relevant today as China navigates global interactions. Li’s transformation from xenophobic scholar to pragmatic reformer illustrates how traditional societies can adapt without surrendering core identity – a lesson echoing through the ages.