After the establishment of the mission stations in Hong Kong and Shanghai, the missionaries of LMS began to undertake several mission activities such as building churches, education, translation and publishing activities and medical missions. Chapter 4, 5 will introduce the missionary activities, such as education, publish and Bible translation that engaged in the Anglo-Chinese College of Hong Kong and the LMS Press of Shanghai. Based on these facts, I will expose the role of LMS missionaries in the Sino-western culture conflict and exchange, and the Christian mission indigenization in China. / After the Opium War, under the diplomatic and military pressure of the west powers, the government of Qing was forced to give up the policy of forbidding the propagation of Christianity. Protestant Missions, like that of Catholic, gained legal status, and they could begin the process to entering China inland. After the occupation of Hong Kong by the British according to the Nanjing Treaty, LMS which sent missionaries to China began to move the missionary base to this colony. It decided that Benjamin Hobson and James Legge who once worked in Malacca took the responsibility of mission in Hong Kong. And Anglo-Chinese College at Malacca was also moved to Hong Kong, then became the mission station of LMS in Hong Kong. Meanwhile, the five ports, i.e. Guangzhou, Xiamen, Fuzhou, Ningbo and Shanghai, were opened, the LMS missionaries immediately resumed their exercises in Guangzhou, and opened new mission stations in other ports. Walter Henry Medhurst once worked in Batavia and William Lockhart went to Shanghai and established the LMS Press as a mission station in Shanghai. Chapter 3 will tell the stories of the early LMS missionaries leading by James Legge and W. H. Medhurst whose worked in Hong Kong and Shanghai respectively. / Chapter 6 will concern those detailed things occurred in Tai-ping rebellion movement and the 2nd Opium War. I want to explain the effects of the colonialism and the Chinese social turbulence to the missionaries. / In Chapter 7, at the conclusion of the thesis, I hope to make a righteous evaluation of these missionaries' various works in China. / Many articles and books on the history of the Protestant missions in China have been published, and some of them deal with the LMS missionaries and the early times of the mission history. Chapter 1 of this thesis surveys and comments upon the past results of research concerning this theme, and points out that such publications have laid foundation for my research, but there are still many problems should be studies thoroughly and systematically. / The period from 1807 to 1840 is the beginning and preparing era for the Protestant missions to China. In 1807, Robert Morrison, a missionary sent by LMS arrived in Guangzhou. His arrival marked the beginning of the LMS missionary enterprises in China. Because the government of Qing was tightly forbad propagation of Christianity, Robert Morrison and William Milne, another missionary sent by LMS, decided to organize "The Ultra-Ganges Mission", and founded a headquarter in Malacca named "Anglo-Chinese College". Afterwards, many Protestant missionaries, including LMS missionaries came to the South East Asia and undertook many tasks, such as learning Chinese, translation, publication and medical mission. Chapter 2 will introduce these activities of LMS missionaries in SEA at the period of "waiting for China". / The topic of this thesis is the history of the LMS (London Missionary Society) missionary movement in Hong Kong and Shanghai in the early period and focuses on the two missionary agencies, Anglo-Chinese College in Hong Kong and London Missionary Society Press in Shanghai. These two missionary agencies were important stages for the early Protestant LMS missionaries to play a key role in the evangelization and communication in China. / 俞強. / 論文(哲學博士)--香港中文大學, 2006. / 參考文獻(p. 161-179). / Adviser: Hok Ming Cheung. / Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0689. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (p. 161-179). / Yu Qiang.

Although by 1900, over 60% of the British missionary workforce in South Asia was female, women’s role in mission has often been overlooked. This thesis focuses upon women of the two leading Anglican societies – the high-Church Society for the Propagation of the Gospel (SPG) and the evangelical Church Missionary Society (CMS) – during a particularly underexplored and eventful period in mission history. It uses primary material from the archives of SPG at Rhodes House, Oxford, CMS at the University of Birmingham, St Stephen’s Community, Delhi, and the United Theological College, Bangalore, to extend previous research on the beginnings of women’s service in the late-nineteenth century, exploring the ways in which women missionaries responded to unprecedented upheaval in Britain, India, and the worldwide Anglican Communion in the 1920s, 1930s, and 1940s. In so doing, it contributes to multiple overlapping historiographies: not simply to the history of Church and mission, but also to that of gender, the British Empire, Indian nationalism, and decolonisation. Women missionaries were products of the expansion of female education, professional opportunities, and philanthropic activity in late-nineteenth and early-twentieth century Britain. Their vocation was tested by living conditions in India, as well as by contradictory calls to marriage, career advancement, familial duties, or the Religious Life. Their educational, medical, and evangelistic work altered considerably between 1917 and 1950 owing to ‘Indianisation’ and ‘Diocesanisation,’ which sought to establish a self-governing ‘native’ Church. Women’s absorption in local affairs meant they were usually uninterested in imperial, nationalist, and Anglican politics, and sometimes became estranged from the home Church. Their service was far more than an attempt to ‘colonise’ Indian hearts and minds and propagate Western ideology. In reality, women missionaries’ engagement with India and Indians had a far more profound impact upon them than upon the Indians they came to serve.