History of the Baptist Church

In 1905, The Baptist World Alliance (BWA) was founded and held its first Baptist World Congress in London.

In 1912, The Sustentation Fund was launched.

In 1922, Violet Hedger became the first woman to be licensed as a trainee minister.

In 1955, the Baptist World Alliance celebrated its 50th anniversary with a commemorative event in London. After 1600 there was a group of people who passionately studied the Bible to understand it and the truth and believed that those who joined the church should be adults who believed and were baptized. Infant baptism was common at the time, and this group emphasized that only those who believed in Christ could be baptized and required that those who had been baptized with a little bit of water should be baptized by immersion again.

In 1600 the Dutch Separatist Separatists were influenced by the Mennonites, and the Congregationalist pastor John Smyth (1554-1612) believed that infant baptism was unscriptural (there is no infant baptism in the Bible, but there is a record of infant baptism in the Didache). 1609 he baptized himself and other members of the church. In 1609 he re-baptized himself and other members of his congregation. They adopted the principle of baptism by immersion.

Among the churches in Leiden, one pastor, Henry Jacob (1550-1616), returned to England in 1612 to found the first Baptist church in England at Southwark. In the same year, the first meeting of a Baptist church was held in Spital fields, London, and Thomas Helwys, the founder of the Baptist Church, issued a manifesto on "The Mystery of Sin," one of the earliest books calling for religious liberty. In the seventeenth century, Baptists refused to conform and became members of the Church of England. members of the Church of England. They were persecuted for their beliefs, which emphasized that Christ alone, not the king or queen, was the head of the church.

In 1633, some withdrew from the church because they were influenced by Calvinism in addition to adult Baptism.

In 1641, they began to receive baptism by immersion as a full sacrament, and baptism by immersion has been the tradition of English Baptists ever since. This group became known as Particular Baptists and were pioneers in advocating freedom of religion.

The Dutch Baptists were also influenced by Arminianism. Arminianism did not accept the doctrine of predestination; those Baptists who accepted Arminianism came to be known as General Baptists.

After the installation of Queen Elizabeth, there was a decades-long struggle between the Protestant Church and other separatist factions. These Protestant "dissenters" were finally granted freedom of religion. According to the Toleration Act of 1689, those who wished to practice the following were free to worship:

(1) Swear allegiance to William and Mary.

(2) Rejection of papal authority, the doctrine of the Transfiguration, the Mass, and prayers to Mary and the saints.

(3) Acceptance of the Thirty-nine Creeds. So that the Protestant denominations, may be open in England. Those who disagreed included Presbyterians, Congregationalists, Baptists, and Quakers, who together amounted to about one-tenth of the total population of England at that time.

The Presbyterians and Congregationalists sang rhyming psalms when they met; the Baptists were the first to begin chanting hymns during worship. Started by Ben. Keach (1640-1704) in 1673 at the Special Baptist Church on the outskirts of London. He wrote his own hymns for public *** services, and in 1691 published Spiritual Melody in three hundred pieces, which has not survived because of its paucity. But his way of chanting hymns during worship was widely used.

Baptists emphasize the spirit of independence and autonomy of local churches, establishing individual local churches in accordance with the teachings revealed in the New Testament. Each individual local church is accountable to God and respects one another without interference. There are many similarities between Congregationalists and Baptists in that neither emphasizes creeds except that each church should be independent and autonomous. This is even more true of the Baptists than of the Congregationalists, for they refuse to be bound by creeds.

In 1792, William Carey founded the Baptist Mission Society (BMS), later known as the BMS World Mission.

The group discusses the formation of the Baptist Union in the chapel of Dr. Rippon's Vestry in London in 1812.

In 1813, the first Baptist Convention was held in London.

In 1832, the structure of the Baptist Union was completed.

In 1837, George Cazens was the first reported West Indian minister to preside over a ministry in England.

In 1854, Charles Haddon Spurgeon (1834-1892), best known as a Baptist missionary, began his ministry. Spurgeon's preaching flourished in the second half of the 19th century; belonging to the Baptist denomination, he was an authentic Calvinist except that he did not believe in infant baptism.

In 1855, The Freeman, later The Baptist Times, first appeared.

In 1891, General and Particular Baptists*** joined together to form the Baptist Union of Great Britain.

European Baptist Federation

The European Baptist Federation (EBF) includes 770,000 Baptists in 52 associations and councils, seven affiliated churches and networks. From Portugal to as far away as Russia, this family encompasses all Baptists in Eurasia, the Middle East and the Near East. In these countries, where no formal association exists, the European Baptist Union works continuously to strengthen relationships between all parties. Introduction to North America

Baptists were introduced to North America in the 1730s with the Puritan immigrants, primarily the Special Deliverance Baptists.Later in the 18th century, this denomination began a movement toward union, but this trend was interrupted by the slavery movement of the 1830s and 1840s. The Southern Baptist Convention was established in 1845 in the southern states of the U.S. In 1907, northern churches united to form the Northern Baptist Convention. "In 1907, northern churches united to form the Northern Baptist Convention. With the end of the American Civil War and the proclamation of the Emancipation Proclamation, the Baptist churches strengthened their preaching and evangelism among the blacks, established black churches and missions, trained black ministers, and established the National Baptist Convention of America, a national organization of black believers, in 1880. In 1880, a national organization of black believers, the National Baptist Convention of America, was established, from which the National Baptist Convention U.S.A. split in 1916.

The National Baptist Convention U.S.A.

After the end of World War II, most Baptists in the United States still belonged to two major churches, the North and South. The Northern Baptist Convention was smaller in number, with about 1.6 million adherents as of 1984, and had a fairly intense struggle within it between fundamentalists and modernists. This struggle largely determined the path of the church's future development, and at its national convention in 1946, the fundamentalists were the first to raise the issue, attempting to impose such tenets as the infallibility of Scripture on the churches, controlling the leadership of important committees such as missions and education, and weakening relations with the World Council of Churches, which was rejected. The conference reaffirmed the New Testament as the divinely inspired record and the authoritative rule of faith, and emphasized that different denominations should strengthen cooperation. Since then, fundamentalist forces have not been able to gain the upper hand in the Northern Baptist Convention. Some of the fundamentalists and moderates withdrew in the 1950s and formed a new church. Since then, the Northern Baptist Convention has always had a distinctly liberal flavor. Since the geographic boundaries between North and South were no longer relevant, the Northern Baptist Convention changed its name to The American Baptist Convention in 1950. The Baptist Convention has made great efforts to expand its missions, and its social influence and economic power have grown. However, due to its decentralized nature and lack of clergy, the increase in membership lagged far behind the growth of the U.S. population over the same period. In order to reverse this phenomenon the Society established an Executive Secretary General who was responsible for the overall coordination of church affairs, and later merged a number of missionary agencies, strengthened the ties between the various specialized committees, and actively developed relations with other churches and denominations. On the socio-political front, it was very concerned about the issue of war and peace, opposing the use of war as a means of settling international disputes, advocating the peaceful use of nuclear energy, giving full play to the role of the United Nations, ending the Cold War and making peace with the Soviet Union***. It has claimed that the Church has a "clear responsibility to wage firm spiritual resistance to ****anism by all legitimate means". But it also opposed the hysteria of McCarthyism as a threat to freedom. In response to the racial discrimination and racial tensions that were becoming increasingly evident in American society, the church made clear early on its demand for opposition to racial discrimination and for action to improve race relations.After the mid-1960s, the domestic and international situation in the United States was intensely turbulent. In this context, the church became more broadly concerned with issues of social secularization, urbanization, race relations, and women. Prompted by the civil rights movement for African Americans, the church called for the elimination of racial segregation in churches and the opening of all churches and their priesthoods to all races; it also called on believers to comply with the Civil Rights Act of 1964. In international relations, the church called for help to developing countries and relief for the victims of apartheid in South Africa.

In 1972 the English name of the American Baptist Church was changed to American Baptist churches in the U.S.A. In the 1980s it was recognized as a church that followed a middle path because it accommodated within the church a number of different theological schools, from liberalism to fundamentalism; the racial composition of its adherents was complex, with ethnic minorities comprising more than In terms of organizational structure, it emphasizes taking care of and reflecting the aspirations of members of different compositions, and fully respects the freedom of local churches. It also attaches great importance to the ecumenical unity movement and dialogue with other denominations, so it is known as a pluralistic church in the U.S. In the 1980s, it began to implement a missionary program to establish 500 new churches within 10 years, and allocated millions of dollars for this purpose. But little progress has been made, and the number of believers has remained just about the same.

American Baptist Churches

After the war, the Southern Baptist Convention grew the most of any Protestant group in the United States. The rapid growth in the number of its adherents and the duration of its development were outstanding. With the growing industrialization of the southern states, population mobility increased, more and more of the southern population to the cities or California and Arizona and other states, the Southern Baptist Convention followed the trail, the establishment of new churches, and the development of theological education, training of new pastors, and absorption of new believers. Between 1950 and 1955 the number of believers increased by 19.7%; between 1955 and 1960 the number increased by 14.8%; by 1972 the number of believers had reached 12 million and there were 34,534 churches. By 1983, the number of believers had grown to 14 million and its churches had reached 36,531. By 1989 the number of believers was 14,722,671, with 37,238 churches. Enrollment in its seminaries and its affiliated schools increased dramatically, as did its financial revenues and total budget. Far from being a regional church in the South, the Southern Baptist Convention is now the largest body of Protestant churches throughout the United States.

The increase in Southern Baptist adherence is not unrelated to the changes in theological views that occurred around the 1960s, when the tide of social change washed over the Southern Baptist Convention and the call for churches to keep up with the times began to loosen its conservative stance. In addition to upholding the authority of the Bible and traditional creeds, it adopted a more tolerant attitude toward other theological ideas that existed within the church, and no longer suppressed them by coercive means. The theological dominance of the church from the mid-1960s to the 1970s was evangelicalism with some liberal overtones, known as moderation. During this period, the Southern Baptist Convention experienced a greater increase in adherents and a more open political attitude. However, the traditional conservatives and fundies were not satisfied and in 1979 launched a power struggle, trying to pull the church to the right. The core theological position of the conservatives is the so-called "biblical infallibility" theory. They often refer to those who do not share this theological view as liberals. In an effort to end the dominance of moderates over the leadership of the Southern Baptist Convention, conservatives have attacked both by seizing leadership positions in the church and by expanding the influence of their theological views. Since 1979, the presidency of the SBC has been held by a conservative for a one-year term, and by utilizing the president's de facto power to appoint the leaders of key institutions, conservatives have gradually gained control of many key institutions. The balance of power between conservatives and moderates within its central leadership shifted increasingly in favor of the former. By 1987, important departments such as the Administrative Board, the Overseas Mission Board, and five of the six seminaries of the SBC were under conservative control. To strengthen their theological influence, the conservatives also took some steps. 1985 saw the establishment of a "Peace Committee" whose activities were intended to mediate and find solutions to disagreements within the church. Two years later, however, the commission's report clearly affirmed the "biblical infallibility" of conservatives. Moderates have always had a strong base in Southern Baptist seminaries, and as a result, conservatives have tightened their grip on the seminaries. They utilize a variety of methods to reinforce the signing of creeds with theological views. Dissenting faculty members often faced dismissal. In an effort to tighten control over local churches, the Southern Baptist Convention in 1988 passed a resolution "on lay priesthood," intending that individual believers could assert their conservative views and claiming that this principle did not contradict the responsibility and authority of the pastor. This was fiercely opposed by the moderates, who, in the face of a strong attack by the conservatives, accused the conservatives of being power-hungry, while demanding strict adherence to the Baptist tradition of respect for liberty, including the freedom of personal interpretation of Scripture, etc. They also advocated that the **** of missions should not be a matter for the church. They also advocated the realization of cooperation and unity among different factions in the ****same cause of evangelism. On the whole, the activities of the moderates appear to be weak. Their influence has been weakened by the rejection of the conservatives, and there is disagreement within them on how to turn the situation around. In order to build up their strength, many moderates have established the Southern Baptist Convention (SBC). However, most of the moderate clergy and believers did not withdraw and were willing to be the so-called "loyal opposition" within the SBC. In short, the Southern Baptist Convention in the 1980s was largely dominated by conservatives, theologically fundamentalist, and politically closely associated with conservative forces in the United States. The Southern Baptist Convention went so far as to declare that "the Southern Baptist Convention is now a fundamentalist-ruled church." Years of internal struggles have had some negative effects on the SBC, as evidenced by a plateau in the increase of believers and a shrinking of seminary enrollment.

Post-World War II to the present, the Southern Baptist Convention's approach to relations with other denominations and domestic social issues has changed at different times, but the general trend has been to gradually break out of its self-imposed isolation. After the war it had taken an interest in the ecumenical unity movement, setting up a special organization in 1947 to study relations with the Northern Baptist Convention and opposing the government's expansion of the military in preparation for war. However, as the power of the fundamentalists increased, in the early 1950s, it turned to attacking the Unitarian movement and the USFWS, and was politically resolute in its opposition to ****productivism. in the 1960s, with moderate leadership in the ascendancy, it showed concern for social issues, expressed support for the black civil rights movement, called for a peaceful resolution of the Vietnam War, and was concerned about abortion and homosexuality, welcoming the easing of international It also welcomed the easing of international tensions and the U.S.-Soviet negotiations on limiting strategic weapons.

The Southern Baptist Convention has always attached great importance to missionary work, and although there are strong differences within the Convention, it is united on the issue of missions, and it proposes to achieve "global evangelization.

In addition, the Baptist Church has had a strong influence among black Americans, with most black Christians belonging to the church, and there are exclusively black church groups: the National Baptist Convention and the National Baptist Convention. As of the 1990s, the former had more than 2.6 million believers and the latter had about 5.5 million. There are about 20 million black believers and more than 30 black churches across the United States.

In Europe, the Soviet Union, a country with a large number of Baptist believers, has seen an increase in the number of believers since the war, and Baptists have joined with evangelical Christians and Pentecostals to form the "Evangelical and Baptist Federation. In the Third World, Baptist churches formerly financed and controlled by Western churches have become independent, and most have achieved autonomy. Some Baptist churches in Latin America have conservative tendencies. The Baptist Church in Brazil, for example, in no way participates in the activities of the World Council of Churches, nor does it favor the ecumenical movement, but is only enthusiastic about evangelicalism.

Western Canada Baptist Fellowship

The Western Canada Baptist Fellowship (WCBF) was formed by independent Baptists in the Canadian provinces of Alberta, British Columbia, and Saskatchewan in the spring of 1992 in response to the unique needs of pastors and churches. Swift Caliente, Saskatchewan, an **** understanding was reached. 1994, the relationship was formalized at the first annual meeting. Shanghai area

Baptists originally belonged to the British Puritan movement in a branch of the Independents, based on the doctrine of Calvinism, insisting on baptism by immersion, the immersion of the whole body of the baptized person into the water. the 20th century, the world's Baptist believers in the world of about more than 32 million, of which more than 90% in the United States. American Baptists are divided into two denominations: the northern part of the United States called the Baptist Church, Daoguang sixteen years (1836) into China, mainly in the coastal provinces and the southwest; the southern part of the United States called the Baptist Church, Daoguang twenty-six years (1846) into China, mainly in Guangdong, Guangxi, Jiangsu, Shandong. Although the Baptist Church is divided into North and South, many causes are still jointly organized.

Daoguang 27 years in August (September 1847) the American Baptist Missionary Association sent missionaries Mr. and Mrs. Yen Matthew arrived in Shanghai, Baptist churches into Shanghai. In the same year, Mr. and Mrs. Tobit and Mr. and Mrs. Shu Wei Shi came to Shanghai. In October (November), 6 missionaries plus 2 Chinese from Guangzhou (Mr. Yang Qing and Mr. Huang)*** 8 people formed the first Baptist church in Shanghai and the first Baptist church in East China, called the First Baptist Church of Old North Gate.

Before the Xianfeng decade (1860), the First Baptist Church of the Old North Gate had many weekly services, and although there were a lot of attendees, there were only about 20 baptized people. One of them, Huang Pin San, who taught missionary Chinese, was baptized and ordained as a pastor in the fifth year of Tongzhi (1866). During the nearly 20 years from 1853 to 1870, the missionaries of the Shanghai Baptist Church were mainly Mr. and Mrs. Matthew Yen. In 1853, when the Dagger Society revolted, Mrs. Yen, unable to carry out her missionary work, wrote a dictionary of the Shanghainese language for later missionaries to learn Shanghainese as a reference.

In 1873, Mrs. Yen became the American vice-consul in Shanghai. In the twelfth year of the Guangxu reign (1886), two missionary couples, Wan Yingyuan and Mei Lin, came to China. In 1888, Mrs. Yen died, and his translation of the New Testament into Shanghai's native white language was published. In the fall of the 26th year of Guangxu (1990), Wan Yingyuan and others applied to the mission to set up a chapel at the bottom of North Sichuan Road (present-day North Sichuan Road), named Wynn Hall, the second Baptist church in Shanghai. In the 14th year of the Republic of China (1925), a new church was built in Zhabei Baptist Chuang, mainly for the worship of the teachers and students of Ming Keung Middle School and Yen Mo's Girls' High School. At that time, there were more than 60,000 Cantonese people doing business in Shanghai, who were unable to hear the sermon due to the language barrier. In 1920, a Cantonese Baptist Church was built on Bai Pao Road (now Xinxiang Road), specializing in preaching in Cantonese. In 1934, Zhao Jinqing purchased land in Fahua Town and built the Huai Ben Church. In 1947, in order to commemorate the 100th anniversary of Mrs. Yen's arrival in Shanghai, the church was built on Fuhu Road (now Yan'an Middle Road), on Maoming North Road, in order to honor the 100th anniversary of the arrival of Mrs. Yen.

The end of the 19th century, the American Northern Baptist Mission came to Shanghai, Guangxu 29 years (1893) in Xiaodongmen established the Church of the True God, believers in Ningbo, Zhejiang Province, Zhoushan, Shaoxing, Shanghai, businessmen, and soon purchased a house in Hongkou, Tanggu Road, named the Church of the True God. In the 9th year of the Republic of China (1920), a part of the believers of the Church of the True God separated from it and borrowed another building on North Sichuan Road to establish the Shanghai North Baptist Church. In the 14th year of the Republic of China (1925), the Shanghai North Baptist Church purchased land on Baoshan Road to build a new church, but it was looted by two consecutive wars, and has been borrowed from the preparatory office of the YMCA for worship.

The Southern Baptist Convention established churches in Kunshan and Suzhou through countryside evangelism in 1881, and then opened a diocese in Wuxi, which was extended to Zhenjiang and Yangzhou, and in the 90 years between 1847 and 1937, Baptist churches were added from one headquarter in Shanghai to churches in Suzhou (established in 1883), Zhenjiang (established in 1883), Yangzhou (established in 1891), Wuxi (established in 1892), Kunshan (established in 1892), Wuxi (established in 1892), Kunshan (established in 1892), Wuxi (established in 1892), and Wuxi (established in 1892). In 1892, Wuxi (built in 1892) and Kunshan (built in 1934) were added to the five terminals.

In 1925, the Baptist Church established a council consisting of a pastor, deacons, secretary, treasurer and ministers. There are two types of deacons: duty deacons and life deacons.

The Southern and Northern Baptist churches jointly organized a university in Shanghai, covering 165 acres of land. In December of the thirty-first year of Guangxu (January 1906), the Baptist Theological Seminary was first established, and Wan Yingyuan was the first president of the Seminary. The Baptist University was also officially opened on January 20, the first year of the Xuantong era (February 10, 1909), and in 1915 it was named Hujiang University. Early Baptist-run Ming Keung High School and Yen Mo's Girls' High School were moved to Zhabei Baptist Village in 1920. Also in the old North Gate to run the Jinde Girls' High School, and specifically for Cantonese students to run a Chongde Girls' High School, and then the high school in North Maoming Road.

The Southern and Northern Baptist churches also co-organized the China Baptist Bookstore. 1932 saw the completion of the 8-storey True Light Building in Shanghai, which housed the Baptist Publishing House and other offices, publishing the monthly True Light magazine and other church books.

Qingdao area

Mesan Baptist Mission, which sent Rev. James Flower to Yantai in 1858 and Haiyasi to Dengzhou (present-day Penglai) to preach in 1860. With this as the center, the activities of the mission reached Huangxian, Zhaoyuan, Pingdu, Yecheng, Jimo, Laiyang, Shouguang, Jinan, Jining and other places. In the meantime, missionaries such as Muradi came to China one after another to assist Haiyasi in his missionary work.

In 1891, Haiyasi established the North China Baptist Convention in Shaling Village, Pingdu County, and in 1916, the American pastor Cui Yimei came to Qingdao to open a parish, and in 1923, he founded the Baptist Chapel on Jining Road. After Cui's death, Newton, Dougherty and John Lou came to Qingdao as missionaries. By 1936, the North China Baptist Convention had 84 churches in North China***, including 33 in Pingdu District and 5 in Qingdao District. In 1937, Japan invaded China in a big way, because of the inconvenience of transportation, the countryside was lost, only Qingdao, Jinan and other places were still in the congregation. 1941, American missionaries in China were detained by the Japanese, and the work of the Southern Baptist Convention was stopped. In 1941, American missionaries in China were detained by the Japanese, and the work of the Southern Baptist Convention stopped.

After the victory in the War of Resistance Against Japanese Aggression, the North China Baptist Convention was reorganized into the North China Baptist Association, and Qingdao District was set up as Qingdao, Jimo, and Shouguang Districts, and its churches were expanded from 5 to 14: Qingdao Jining Baptist Church, Pingyin Baptist Church, Leling Baptist Church, Zhongjiawa Baptist Church, Dongzhen Baptist Church, Songshan Baptist Church, Szechuan Gospel Church, Jianguo Xincun Gospel Church, Xing'an Gospel Church, Jimo City Baptist Church, and Jilin Gospel Church, and the Jilin Gospel Church. Gospel Church, Jimo City Baptist Church, Jimo Dabeiqu Gospel Church, Dongcheng Gospel Church, Hemaishi Gospel Church, Shouguang City Baptist Church. The American missionaries were Nicholai, John Sun, Sun Yide (female), Mr. and Mrs. Xie, Mr. and Mrs. Gao, Mr. and Mrs. Gao, Zhang Baoling (female), Nie Dejia (female), Guo Leyi (female), Ke Lipei, Ke Luoling (female), Naixian An, Weimu (female), Mr. and Mrs. Enlin Muo, Hou Ximei (female), Gao Fude (female), Reverend Gao (female), and Weiling Ren (a native of Sweden).

In March 1948, the Qingdao Baptist Association was established at No. 31 Jining Road, with Pastor Wang Cifa as president. Under the jurisdiction of Jining Road, Dongzhen, Taizhan Road, Pingyin Road, Songshan Road, Leling Road Baptist Church and Sifang Jianguo Xincun, Laoshan Hemaishi, Houjiazhuang Evangelical Church.

After the liberation of Qingdao, the American missionaries of the American South Baptist Church withdrew in July 1950, except for Zhang Baoling, who stayed temporarily and left Qingdao in the summer of 1951. At that time, there were 8 churches and 2 evangelical churches in Qingdao: Jining Road, Leling Road, Fanxian Road, Furong Road, Taizhan Road, Songshan Road Baptist Church, Sichuan Road, Xing'an Road Evangelical Church, Jimo City Baptist Church, and Shouguang City Baptist Church in Qingdao.

In February 1951, the Baptist "Three-Self" Innovation Preparatory Committee was established, with Pastor Li Ai as chairman. 1956 September 18, the Baptist Church in Qingdao Furong Road Baptist Church held a working meeting of the Baptist Association of North China, reorganized the Baptist Association of North China, and set up the "Preparatory Committee for the Baptist Association of Shandong Province". The Baptist Association of Shandong Province established the "Preparatory Committee of the Baptist Association of Shandong Province". In 1958, the Baptist Union of Shandong Province was abolished due to the introduction of joint Christian gatherings.

The North American Baptist Mission, founded in 1946 by American pastor Schellenberg in Qingdao at 69 Hengtai Road, was founded in 1948 by American missionary Bao Dachuan, Fushun, who established the North American Baptist Church, with 57 believers, and ordained Xu Guangren as pastor. After the liberation of Qingdao, American missionaries returned to China, and in 1951 Xu Guangren applied for the withdrawal of the North American Baptist Church mission.

American Independent Baptist Church, 1937, missionary Luan Shiduo from Tai'an to Qingdao, first with the pastor Liu Meicun in Cangkou Dama Road rented room for missionary work, and then with Hu Lunsheng in Cangkou Songbai Road rented room for missionary work. 1938, Luan Shiduo purchased Cangkou Beiyanzi Village, No. 57 house 18, the establishment of the church. 1941 November, Luan Shiduo returned to the United States due to illness, the church by the believers to run their own, named In November 1941, Luan Shiduo returned to the United States due to illness, and the church was organized by believers and named "China Christian Independent Baptist Church". 1947, believers collected donations to build a chapel at No. 57 Yingzi Village, and the church was merged in 1958 at No. 137 Cangkou Dama Road (now No. 186 Siliu Middle Road).

In 1940, the American pastor Paul Szeto set up the Baptist Evangelical Church at No. 242, Shimeian Village, Cangkou, and after the outbreak of the Pacific War, Paul Szeto returned to China, and the church was run by the believers themselves. 1951, they stopped meeting.

In February 1947, the American missionary Wu Derui came to Qingdao and founded the Baptist Church at No. 30, Shimen Road, Cangkou, with about 40 believers. 1949, Wu Derui returned to China, and in 1951, the church was abolished.

Swedish Baptist Mission, in 1891, the Swedish Christian Baptist Church sent its pastor, Mr. Wen Daoshen, to China to establish the "Swedish Baptist Mission". In the spring of the following year, Wen and his pastor John (Swedish) to Jiao County, as a preaching area. 1899 April 30 John for the first batch of members of the 4 people baptized in the river outside the East Gate of Jiao County. In that year, Jiao County Baptist Church was established, and then joined the "North China Christian Baptist Convention"; in 1902, the twelfth convention of the North China Baptist Convention was held in Jiao County; in 1920, Ruihua Baptist Church already had four churches, and formed the "Ruihua Baptist Convention" with these churches. In 1920, Ruihua Baptist Church had four churches and formed the "Ruihua Baptist Church Council". The first session was held on December 10, 1920 at the Jiaoxian Baptist Church. 1922, the second session produced the "Shandong Ruihua Baptist Church Council", and by 1940 *** gathering of 20 sessions.

In 1941, the mission established 12 churches in Jiaoxian, Pingdu, Jimo, Jiaonan, Zhucheng, Rizhao, Gaomi and other places, with 94 churches and preaching houses. There were 40 Swedish missionaries and individual American and Norwegian missionaries, 10 Chinese pastors (ordained Chinese pastors began in 1920), 92 evangelists, more than 6,700 believers, and 39 primary and secondary schools, as well as hospitals, clinics, and orphanages.

After the victory in the Anti-Japanese War, the Swedish pastors Ensbury, Gao Hull, Hedgwig, Begley and others came to Qingdao in 1948, and lived at No. 13, Hunan Road, where the Baptist Christian Church of Ruichuan (BCCR) mission was also set up.

After the liberation of Qingdao, the foreign missionaries left Qingdao and returned to China in 1950-1951, and the activities of the mission ended.