In the early 20^th century, Christianity in China quantitatively largely expanded and qualitatively brought changes in various fields. This research is to approach the substance of Christianity reflected in modern China through tracing changes of activity circumstances and status of Christianity in China from 1901 right after the Boxer Movement to 1920 in which anti-Christianity movement revived.
For the 20 some years from 1900, Christianity in China shifted from the stage in which foreign missionaries planted seeds to the self-reliance period in which Chinese priests might plant seeds by themselves. During the transformative period after the shock of the Yihetuan through the Revolutionary Government, the Xinhai Revolution, the New Culture Movement, and the May Fourth Movement, Christianity in China actively participated in social works such as education, medical service, relief activities, etc, as well as evangelical missionary activities. The development of modern civilization such as railroad, postal service, journalism, and publishing unified China as a whole, so it made human and material exchanges lively, and reduced the gap between church and the public. Also, as many western sciences and thoughts were embraced and popularized, they awakened young intellects and spread public movements based on nationalism and anti-imperialism.
By 1900, Christian missionary affairs in China were not spread into every province and city, but selectively active mainly in coastal provinces. After the Yihetuan Movement Christianity expended its missionary boundaries toward inland and border areas, and provided a driving force for the construction of modern nation through social works. These roles enlarged the religious status of Christianity. The changes appearing in Christianity in China during the period can be summarized into the followings: first, quantitative enlargement of mission areas and followers and enhancement of women’s statuses; second, qualitative changes of mission areas focusing on economically advanced areas, and the severe regional and national over-concentration in which American missionary organizations exceeded British ones; third, the gradual shift of initiatives in the missionary works from foreign missionaries to Chinese leaders.
It is factual that as Christianity in China rooted toward total-direction and attracted Chinese attention by social works after the Yihetuan Movement, its religious value was improved. Nonetheless, the localization of the Chinese church, the relief of the bias in mission areas, and the strengthening of the church’s religious beliefs were the remaining tasks. The fever of nationalism arisen during this period was fatialized as anti-imperialism and anti-Christian movement, the Chinese Christianity came to face again a crisis with a campaign to reclaim educational rights.