Y. Y. Tsu (18 December 1885-), Chinese Episcopal bishop known for his work during the Sino-Japanese war as executive representative of the House of Bishops of the Chinese Episcopal Church. He later directed the Church's central office in China and served as executive secretary of its Home Mission Board. Upon his retirement in 1950, he went to live in the United States.
The son of Yu-tang Tsu (d. 1903), a Chinese Episcopal minister, Y. Y. Tsu was born near Shanghai. He had two elder sisters, a younger brother, and three younger sisters. When he was baptized, his parents christened him Yuyue [friend of fishermen], and he later adopted the Western name Andrew. When Y. Y. Tsu was a year old, his family moved to Shanghai, where his father served as assistant chaplain at St. John's College (later St. John's University) and later as vicar of the Church of Our Savior. The young Tsu was graduated from St. John's College in 1904. His class, which consisted of four young men, was the first at that institution to be awarded B.A. degrees.
In 1904-7 Y. Y. Tsu received theological training at St. John's College, after which he was appointed to serve under the Reverend Gouverneur F. Mosher as a deacon at St. Andrew's Mission in Wusih, Kiangsu. After two years at Wusih, Tsu received a scholarship to the General Theological Seminary in New York. In addition to his studies at the seminary, he did graduate work in the social sciences at Columbia University. In June 1911 he was ordained an Episcopal priest in a ceremony at the Cathedral of St. John the Divine, and in June 1912 he received a B.D. from the General Theological Seminary and a Ph.D. from Columbia University. He then returned to China, where he joined the faculty at St. John's University.
In the years following his return to China, Tsu became interested in the pai-hua movement of Hu Shih (q.v.) and others and in the efforts of such prominent Chinese as T'ai-hsü (q.v.) to reform Buddism. In 1918 he was among those who advised Sun Yat-sen in the writing of his book International Development of China. The group, which also included David Yui (Yü Jih-chang, q.v.) and Chiang Monlin (Chiang Meng-lin, q.v.), met weekly at Sun's house in Shanghai.
In 1920 Y. Y. Tsu received a fellowship for a year's graduate study at Union Theological Seminary in New York. In 1921-24 he served in the United States as executive secretary of the Chinese Students Christian Association. Before returning to China, he married Caroline Huie. She was the daughter of the Reverend Huie Kin, founder and pastor of the First Chinese Presbyterian Church in New York. In the summer of 1924 the couple left the United States and went to Peking, where Tsu accepted an invitation from Roger S. Greene, executive secretary of the China Medical Board, to become chaplain at the newly established Peking Union Medical College. In 1925 Y. Y. Tsu officiated with Timothy Lew (Liu T'ing-fang, q.v.) at the Christian memorial service held for Sun Yatsen in the college's auditorium. In the summer of 1928, when Suiyuan province in Inner Mongolia was suffering from a long drought, he became a member of the China International Famine Relief Commission and volunteered to spend his summer vacation doing famine relief work. He was assigned to quarters in the Hai Lung Huang Miao, or the Temple of the Sea Dragon King, and his work involved the registration for corn rations of Chinese and Mongols in the region.
Tsu went to the United States for the academic year of 1931-32 as a visiting lecturer on oriental religions and cultures ; he spent the fall term at the Pacific School ofReligion in Berkeley and the spring term at the General Theological Seminary. In addition to his teaching duties, he engaged in a number of debates with prominent Japanese in America on the question of Japanese aggression in Manchuria. Although he was asked to become rector of St. Clement's Episcopal Church in Berkeley, he refused the offer and instead accepted a position with the National Christian Council and returned to China. His work with the council required him to attend many conferences. He traveled to south China for a meeting on cooperation among churches, and to the Philippines for the biennial meeting of the Federation of Churches. He also attended a meeting of the Federation of Christian Missions in Karuizawa, Japan, where he also addressed, along with Japanese Ambassador to the United States Sato and General Araki, the Oriental Culture Summer Institute on the question of Manchuria.
Although Y. Y. Tsu was offered the post of general secretary of the National Christian Council, he declined the invitation and rejoined the faculty of St. John's University in the spring of 1935. When St. John's admitted its first girl students, Tsu's wife was named dean of women. After the Sino-Japanese war broke out in the summer of 1937 and the Japanese bombed and captured Shanghai, the Tsu family was forced to abandon their house and move to the International Settlement. The state of affairs at St. John's University was precarious because the campus was situated on the border of the International Settlement; thus, for a time during the war the campus had to be relocated inside the settlement. In order to deal with the thousands of refugees who were entering the International Settlement, an International Red Cross Society was established, with Tsu as Chinese executive secretary.
In the summer of 1938 Colonel J. L. Huang sent a message to Tsu, asking him to travel to Hankow to discuss war work with Chiang Kaishek and asking the university for his services. Tsu went by way of Hong Kong to Hankow, where Chiang requested that he and W. Y. Ch'en become his advisers for six months to help establish a youth training corps to prepare young men for military service during the war and for reconstruction work afterwards. However, Tsu was to serve much longer as an adviser to the project, for Chiang Kai-shek renewed the half-year period of service many times. As a result of his numerous trips to the warfront, Tsu became concerned about the lack of adequate medical facilities, and he began to devote most of his time to rectifying that situation. He served as a liaison official between the recently formed Shanghai Medical Relief Committee and parts of China not under Japanese occupation. In late October 1938 he was forced to evacuate Hankow with the National Government and move to Changsha and then to Chungking. He continued his wartime activities, which included personally meeting every medical unit that the Shanghai Medical Relief Committee sent.
In 1939, in order to meet a unit sponsored by St. John's University, he traveled to Haiphong; the group then made the rigorous trip to Kweilin. Tsu was joined in Changsha by his wife, who was president of the Young Women's Christian Association Board. Another one of Tsu's many jobs was to inspect and make suggestions to the supervisors of the Burma Road, then being constructed by the National Government. In 1940 the Chung Hua Sheng Kung Hui, or Chinese Episcopal Church, decided to create a new missionary diocese that would include the provinces of Yunnan and Kweichow, and Tsu was named bishop of the new diocese. He flew to Kunming to discuss the duties of the post and then traveled to Shanghai, where, on 1 May 1940, he was consecrated as Assistant Bishop of Hong Kong, serving as Bishop of Kunming, in charge of the new Yunnan- Kweichow Missionary District. He left immediately for Kunming, where he set up headquarters in St. John's Church.
Because of wartime conditions, the House of Bishops was unable to provide him with either funds or staff, and these problems were complicated by the fact that the Episcopal Church had made few converts among the people of Yunnan. However, he was able to find funds to keep St. John's Church operating, and many other missionaries soon came to the city. By the end of 1940 the new district had seven ordained Chinese priests and several Western missionaries. During this period, Tsu also took on the duties of pastor at St. John's Church. In February 1941 he interrupted his work to attend a meeting of the House of Bishops, at which he was named special delegate of the House of Bishops for the Dioceses of Free China (later changed to executive representative of the House of Bishops). He returned to Kunming by way of Hong Kong, where he attended a meeting of the standing committee of the Dioceses of South China and Hong Kong, and by way of Rangoon, from which he traveled on the Burma Road.
In his capacity as special delegate of the House of Bishops, Bishop Tsu undertook a journey to Shanghai in October 1942 for the purpose of communicating with occupied dioceses throughout China. To escape possible detention by the Japanese, he disguised himself as a farmer. Upon his arrival in Shanghai, he contacted Bishop E. S. Yui and the Shanghai Medical Relief Committee and then paid a visit to his mother. Immediately after he completed the long and dangerous trip back to Kunming, which was further lengthened by a month spent in a hospital in Changsha, Tsu traveled at the behest of T. V. Soong (q.v.) to Chungking, where he learned that Chiang Kaishek had included him in a group ofscholars and educators who were to go to the United States for the purpose of creating goodwill between the peoples of the two nations. He left China in June 1943 for the United States, and he spent over a year making speeches on behalf of Nationalist China to various organizations. Before Bishop Tsu left China, the bishops of the Episcopal Church in Nationalist-controlled territory met and decided, among other things, to recommend to Church authorities in the United States, Great Britain, and Canada that the Chung Hua Sheng Kung Hui be free to elect bishops regardless of nationality. As executive representative of the House of Bishops, Tsu was delegated to present a memorandum to the meeting of the Archbishops of the Anglican Church in Canada at Toronto in September 1943. He also presented the memorandum at the Triennial General Convention of the American Episcopal Church, at which recognition was given to the authority of the Chung Hua Sheng Kung Hui to elect its own bishops; in September, he flew to England, where he met with the Archbishop of Canterbury, received support from British missionaries for his memorandum, and preached in Westminster Abbey. He then returned to the United States, and he was joined there by his family.
In January 1945 Bishop Tsu accepted an invitation from the United States Army Headquarters in China to become a civilian chaplain for army personnel in the Burma Road area. He was the only Chinese chaplain in the United States Army in China, and, at the end of the War in the Pacific, he was awarded a Citation for Meritorious Civilian Service by the Chaplain- General. In March 1945 Tsu had been asked by bishops in Nationalist areas of China to set up a provisional central office in Chungking for the Chung Hua Sheng Kung Hui; his first job as director of the new office was to secure the return of church property which had been seized by the Japanese and then taken over by Nationalists. He discussed the problem with Chiang Monlin, then secretary general of the Executive Yuan, and Chiang issued an order charging all authorities to return church property. At the meeting of the House of Bishops in March 1946, it was decided that the central office would be moved to Nanking and that Bishop Tsu would be made its general secretary. Tsu thus found it necessary to give up his post as Bishop of Yunnan and Kweichow. He traveled by jeep to Nanking in May 1946. As general secretary, Tsu was in charge of the August 1947 General Synod meeting of the Chung Hua Sheng Kung Hui, at which he was named chairman of a special committee to draft a clergy pension plan.
Bishop Tsu was also appointed executive secretary of the Home Mission Board, and in that capacity he traveled to Sian, Shensi, to install the new bishop of the province. In the summer of 1948 he attended the Lambeth Conference of the Bishops of the Anglican Communion in England and the Amsterdam Assembly of the World Council of Churches in the Netherlands. He addressed the Lambeth Conference on "The Significance of the Younger Churches in the Life of the Church Universal," and he spoke at the Amsterdam Assembly on "The Chinese Church in Action." The Amsterdam Assembly voted to create a World Council of Churches, and Tsu was named to the central and executive committees of the new organization. He then spent two months in the United States, doing missionary deputation work for the National Council of the American Episcopal Church. He returned to Nanking in late November, only to find the city in a chaotic state as a result of the Kuomintang- Communist civil war. It was necessary to relocate the national office of the Chung Hua Sheng Kung Hui in Shanghai, but the move was not effected until April 1949, when Tsu traveled by jeep to Shanghai. However, Shanghai was taken by Communist forces in May. At first, some Episcopal leaders in China were favorably inclined toward the Communists and the People's Republic of China. However, when the "Christian Manifesto" was issued (see Wu Yao-tsung), dissatisfaction began to grow. In this delicate situation, the bishops of the Chung Hua Sheng Kung Hui sent members of their church a letter which affirmed the Christian faith, but which also stressed duty to one's nation.
In July 1950 Bishop Tsu left China to attend the semi-annual session of the central committee of the World Council of Churches in Toronto and to visit his family in the United States. In August he traveled to Hong Kong, from whence he went to Shanghai. Because he would be 65 in December, he announced his retirement. He left Shanghai on 7 December for the United States to rejoin his family. He and his wife later settled in Pennsylvania. In April 1951, as part of the Three-Self Movement (see Wu Yao-tsung), Tsu and 13 other Chinese church leaders were denounced by a group of Christian and Communist leaders as "imperialist agents under the cloak of religion." Tsu himself was branded as "a heartless renegade of our people, a wholehearted follower of American imperialism," and he was denounced by Bishop Robin Ch'en, chairman of the House of Bishops.
Y. Y. Tsu and his wife had four children: David, who attended Yale University; Robert, who became an Episcopal clergyman; Carol, who married Dr. Monto Ho, professor of microbiology at the University of Pittsburgh; and Kin, who attended Princeton University. Tsu's autobiography, Friend ofFishermen, was published in the United States after his retirement.
朱友渔
西名:安德鲁
朱友渔(1885.12.18—),中华圣公会主教,中日战争时任中华圣公会主教团理事,又任内地会干事,负责华中教会工作,1950年退休去美国。
朱友渔是中国圣公会教士朱余堂(译音)的儿子,出生在上海附近,有姐姐二人,弟弟一人,妹妹三人。受洗时取名为“友渔”,后取西名“安德鲁”。朱一岁时,他家迁居上海,他父亲在圣约翰学院(后为圣约翰大学)任助理牧师,后任基督教堂牧师。1904年,朱在圣约翰学院毕业,他和三个同班同学是该校第一批获得学士学位的人。
1904—1907年,朱在圣约翰学院学神学,以后派在摩赛手下去无锡教区当圣•安德鲁教会执事。两年后,获得奖学金去纽约神学院学习,又在哥伦比亚大学研究社会科学。1911年6月,在圣•约翰教堂授为圣公会牧师。1912年6月他获得纽约神学院神学士和哥伦比亚大学哲学博士学位。回国后,在圣约翰大学任教。
朱友渔回国后,对胡适等人的白话文运动和太虚法师的佛教改革运动很感兴趣。1918年朱友渔等人鼓励孙逸仙写出《中国的国际发展》,这些人中有余日章、蒋梦麟等,他们每周去上海孙逸仙家晤谈。
1920年,朱友渔获得奖学金去纽约联合神学院进行一年研究工作。1921—24年,任中国基督教留学生协会理事,回国前和金惠(译音)牧师的女儿加洛林结婚。金惠是纽约创立的中华长老会牧师。1924年夏,朱友渔夫妇回国到北京,朱应中华医药局理事格林之请,任新办的北京协和医学院的牧师。1925年,他和刘廷芳在医学院讲堂举行礼拜追悼孙逸仙。1928年夏,内蒙地区的绥远省久旱成灾,朱任华洋义赈会委员,利用暑假去做救济工作,住在海龙王庙,登记发放汉、蒙族人民的粮食。
1931—32年,他去美国参加学术活动,作了关于东方宗教和文化的演讲。秋季,他在伯克利和平宗教学校,春季,他在神学院。他除讲课外,还就日本侵略中国问题同旅美日侨开展一系列辩论。伯克利克莱门特圣公教会请他做讲道师,他未答应,而应全国基督教会之请回国。这个职务要求他参加不少会议。他去华南参加一个讨论教会合作问题的会议,又去菲列宾参加二年一次的教会联合会,又参加了日本轻井泽的基督教联合会。他在东方文化暑假学会中,继日本驻美大使佐藤和荒木大将之后,作了关于东北问题的讲演。
1935年春,全国基督教会请朱友渔当总干事,朱未就,而是回到圣约翰大学任教。当年,纽约翰大学第一次招收女生,朱友渔的妻子任女生部主任。1937年夏中日战争爆发后,日本轰炸并占领上海,朱友渔一家迁入公共租界,但圣约翰大学因地处公共租界边缘处境很危险,战争期间,学校一度不得不改设在租界内。成千上万难民进入公共租界,国际红十字会由是成立,朱任华方理事。
1938年夏,黄仁霖上校向圣约翰大学提出请朱友渔去汉口和蒋介石商讨战时工作。朱由香港到汉口,蒋要求朱和陈文渊担任六个月为顾问,协助建立青年训练团,为战时和战后的重点工作训练青年。但朱友渔担任顾问时间大大超过蒋的要求,因蒋介石多次延长他们半年为期的任期。朱因此多次去前线,深感医药供应不足,他以大部分时间致力于改进这种情况,在新成立的上海医药救济会和国民党统治区之间进行联络工作。1938年10月底,他随同国民政府撤出汉口,迁往长沙又到重庆。他继续从事战时工作,经常会见上海医药救济会派来的人。1939年他希望会见圣约翰大学派来的人而去海防。一行人经过艰难行程到了桂林,又去长沙会见他妻子,她是女青年会会长。此外,朱友渔当时所担任的许多工作之一是视察国民政府新建的滇缅公路并提出建议。
1940年,中华圣公会决定成立包括云贵地区的新教区,由朱任主教。他为此飞往昆明又去上海。1940年5月1日,他被授予香港副主教圣职,实际作为昆明主教,负责云贵新教区。他立即回昆明,建立了圣约翰教堂。因战时关系,主教因无法供给他经费和工作人员,而在昆明又很少有圣公会信徒,因此他的困难就更大了,但他终于获得经费维持住了这个教堂,其他教会的不少教士不久也来到昆明。1940年底,新教区任命了一些中外籍牧师。那时,朱友渔还兼任圣约翰教堂的本堂牧师。1941年2月,朱以自由中国教区主教团特别代表身份(后改为主教团理事)参加主教团会议。他由香港回昆明,在香港时参加了华南香港教区常务委员会的一次会议。以后他由仰光经滇缅路回到昆明。
1942年10月,朱化装成农民以主教团特别代表身份去上海,谋求与敌占区的教区取得联系。到上海后,和上海医药救济会接触,又去看望了他的母亲。他经过艰难旅程,又因病住院在长沙耽搁了一个月,终于回到昆明。不久应宋子文之托去重庆,得悉蒋介石已派定一些学者和教育家,其中包括朱友渔前往美国访问,加强两国人民友谊。1943年6月,朱友渔等去美国,他花了一年多时间在各种团体的集会上为国民党中国作讲演。
朱友渔出国时,国民党统治地区的圣公会主教们开会,决定向美、英、加教会当局申请,要求中华圣公会可以不顾国籍自行选举主教。1943年9月朱友渔以主教团理事身份,向多伦多的加拿大圣公会主教会议提出备忘录。又向美国圣公会的三年一届的大会提交备忘录,大会决定授权中华圣公会自行选举主教。9月,朱飞往英国,会见坎特伯雷大主教,得到英国教会对他的备忘录的支持,他还在威斯敏斯特大教堂讲道。以后又回到美国,同他的家属聚会在一起。
1945年1月,朱应驻华美军总部之请,任缅甸战区随军牧师。他是美军中的唯一华籍牧师。太平战争结束后,他得到随军总牧师发给的服务优秀的嘉奖令。1945年3月,国民党统治区的主教,要求朱友渔在重庆建立中华圣公会的临时总会。他负责这个总会的首要工作是,争取收回为日本所侵占后为国民党所接收的教会财产。他和行政院秘书长蒋梦麟商量此事。蒋遂下令有关当局交还所占教产。1946年3月,主教团开会,决定圣公会总会迁往南京,朱友渔任总干事,朱乃决定辞去云贵教区主教职务。1946年5月,朱坐吉普车到南京。1947年8月,来负责召开圣公会大会,会上他任特别委员会主席,起草教士抚恤计划。
朱友渔还担任内地传教会干事,他曾以这个身份去陕西西安任命该省新主教。1948年夏,他出席英国拉谟柏司英国圣公会主教大会,及荷兰的阿姆斯特丹的世界教会大会,他在拉谟柏司大会中作了《新教会对教会的重要性》,在阿姆斯特丹作了《中国教会在工作》的讲演。阿姆斯特丹大会决定成立世界教会会议,朱任中央委员会委员和理事会理事。朱又去美国住了两个月,从事美国圣公会传教代表的工作。11月底,朱回南京,看到南京因国共内战而陷于一片混乱。当时必须将中华圣公会迁往上海,但一直到1949年4月他坐吉普车去上海时才把这个决定付诸实施。5月间,共产党接管了上海。开始,圣公会的有些领导人对共产党和中华人民共和国抱有好感,但当《基督信徒宣言》(参见吴耀宗)发表后,不满情绪滋长起来。在这种微妙情况下,中华圣公会的主教们向他们的教徒发出信件,重申基督教的信念,也强调教会对国家的责任。
1950年7月,朱友渔去多伦多参加世界教会中央委员会,又去美国探亲。8月,朱到香港,又回上海,因他到12月已满六十五岁,于是宣布退休。12月7日,他离开上海去美国和家人团聚。他和妻子后来住在宾夕法尼亚州。1951年4月,在“三自运动”中,朱友渔等十三个教会首领、传教士,被共产党人称为“披着宗教外衣的帝国主义代理人”,朱本人被称作是一个“毫无良心的民族败类,死心踏地跟随美帝国主义”,他受到主教团主席的谴责。
朱友渔夫妇有四个子女:大卫,进耶鲁大学;罗伯特,是圣公会教士;卡罗尔,和毕茨堡大学的微生物学教授何蒙托(译音)结婚;金,进了普林斯顿大学。朱友渔的自传《渔夫之友》一书,在他退休后在美国出版。