The Legacy of Bishop Francis X.

Ford

Jean-Paul Wiest
hortly after 5 o'clock one afternoon in January 1912, a priest entered the New York preparatory seminary on Madison Avenue to call upon the director of the New York branch of the Society for the Propagation of the Faith, located on the first floor of the same building. While he was rattling the door, a sem inarian came down the stairs and told him the office had already closed. As they left the building together, the priest revealed he had come to discuss the details of the forthcoming opening of a new type of seminary-one for foreign missions. The priest was Father James A. Walsh, co-founder of Mary knoll. The young man was Philip Furlong, future auxiliary bishop of New York. Furlong promptly excused himself and ran back to the preparatory seminary to bring the news to a friend who was deeply interested in foreign missions. Father Walsh had almost reached Grand Central Station, where he would catch a train home to Hawthorne, New York, when a slightly built young man

1952. He had fulfilled Christ's saying that a man can have no greater love than to lay down his life for his friends (In. 13:15). Bishop Ford's accomplishments in China were acknowledged by the papal internuncio, Antony Riberi, who called him "the most advanced missioner in China." Of course, this is an over statement. By any measure, Francis Ford was extraordinary, but the names of other Catholic or Protestant missioners, who also deserved that compliment, come immediately to mind. My pur pose is not to eulogize Ford, but to consider his contributions as a member of that group of "most advanced missioners" in China.

Bishop Ford's Theology of Mission

Bishop Ford often told the Maryknoll priests and Sisters working for him in the territory of Kaying that "We missioners are here for a double purpose, first of all to found the Church, and, sec ondly, to make converts.r" These objectives per se were not orig inal. They defined the overall purpose of the Roman Catholic Church as well as most Protestant churches working in China in the early part of the twentieth century. Yet the way Ford posi tioned these two objectives and enriched their meaning, as well as his methods of implementation, were innovative at the time and reveal his deep spirituality. Ford put forth the establishment of the church as the mis sioner's primary objective; however, this did not mean-as it did for so many of his contemporaries-the construction of churches, schools, and hospitals. For him it meant the training and devel opment of a living structure of native priests, Sisters, and lay leaders. He realized, of course, that without conversions there would be no Christian families to provide candidates for the pri esthood, sisterhood, and lay leadership. To ensure converts, Ford devised a special form of evange lization known as the Kaying method. He always denied, none theless, that the gathering of individual converts was the primary object of the missioner's apostolate. In an article written in 1932, he asked:

"For [Ford], the few hundreds who gathered around the altar represented the entire Chinese nation."

with a gentle face and an attractive shyness caught up with him. Out of breath from hurrying, the young man said: "Father Walsh, I would like to go to your foreign mission seminary." "That's good. What is your name?" asked Walsh. "Frank Ford, Father," was the reply.' Walsh had just recruited the first applicant to his new sem inary. The next fall Ford was part of the first group of six Mary knoll seminarians who started their training on Sunset Hill in Ossining at the newly established center for the young Catholic Foreign Mission Society of America, the official name of Mary knoll. Six years later, in 1918, he was one of the first four Mary knoll missioners to leave for China. Is the conversion of souls really the main immediate object of the In 1925, Ford became head of the newly created mission Church? If so, why keep priests at home to minister to Catholics? territory of Kaying (Iiaying) or Meihsien (Meixian) in the northeast Why send missioners to places that are hard to convert? Why not corner of Kwangtung (Guangdong) Province in China. Ten years concentrate them among the simple savages where thousands in later he was made a bishop. For his episcopal motto, Ford chose stead of hundreds might be baptized each year? Evidently there is the word condolere, meaning to have compassion, from the fifth a reason for the Church's present system: The object of Omission chapter of St. Paul's Letter to the Hebrews. Better than anything work is not primarily to convert pagans, it is to establish the Cath else, perhaps, this motto exemplifies Bishop Ford's understand olic Church in pagan lands. The purpose is to preach the Gospel and to build up as complete an organization as possible which will ing of his missionary vocation and of his relationship to the Chinese. itself later continue with better success the work of converting the Although his great empathy for the Chinese of Kaying seemed 3 native populations. natural, it was the result of an effort-the logical implementation of his missionary vocation. His compassion for the Chinese led In conclusion, he stated again, "Even were the whole mission to the ultimate sacrifice of his life in a Canton prison in February field to prove a failure in respect to converts, it would still be worthwhile as followin out our Savior's command to preach the Gospel to all nations." Jean-Paul Wiest is Research Director of the Maryknoll Society History In pre-Vatican Council II times, the most important signs of Program. He is the author of Maryknoll in China: A History, 1915 the church's vitality were its size and its rate of expansion. Ford, 1955 (1988). Thisarticle is a revised version ofa paper read at themeeting however, was always bothered by statistical mission reports that of theAmerican Society of Church History in joint session with theAmer calculated the church's success or failure in terms of buildings ican Catholic Historical Association held in Chicago in December 1986.

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In 1925, when he was transferred to eastern Kwangtung to direct the new mission territory of Kaying, Ford immediately started his own seminary with ten young boys. He transformed his rectory of five rooms into a seminary. By the next fall, he had twenty-one students and started building a permanent seminary. The rule of expansion of the Church is simply the need to give the For a man supposedly committed to build a church known for sign of salvation indigenous roots in every human situation. Be its membership rather than for its buildings, this seemed quite a yond this it is useless to probe as to how little and how large the breach of resolution. But Ford felt forced to provide a training Church is meant to be. The important thing is that the Church place for the future clergy: "We are building against our will." understand and faithfully pursue its call to raise the sign of sal However, during the next twenty years, he did not engage in 5 vation in the world. any other major construction: there was no imposing bishop's Ford would have had no problem endorsing such an understand residence, nor any place worth calling a cathedral. As a visiting ing of the church. missioner wrote, "The Kaying mission has one building, the seminary, with the missioners living in odd corners.:" The Establishment of a Native Church Bishop Ford paid special attention to the education of the seminarians. From experience during his early years in China, he During the nineteenth century and the early part of the twentieth realized that the Chinese priest, as he said, was seldom "a century, the movement toward the establishment of a native good mixer in the American sense of the term; he lived for the Chinese church within the Catholic church made little progress. most part within the walls of the Church property and is rarely Foreign bishops held all the positions of leadership, and many seen in the market place or at civil functions.?" missioners felt they belonged to a class superior to that of the Analyzing the cause of this attitude, Ford found that most Chinese priests. The excuse generally given was that the Chinese Chinese priests were village boys who had been brought up in were not ready, at least for the foreseeable future, to assume the the shelter of Catholic homes, protected from pagan influences. direction of the church in China. This in itself could be overcome, but Ford also discovered that This attitude was criticized in Rome when in 1919 Pope Ben traditional seminary curriculum lacked preparation in the Chinese edict XV indirectly criticized the mission work in China. In his classics, history, and culture, and neglected the modern sciences. apostolic letter Maximum Illud, he declared how sad he was to To correct these deficiencies in his Kaying seminary, Ford made think that there were still countries where the Catholic faith had a point of having most of the regular high school subjects taught been preached for several centuries and where civilization had by the best Chinese lay teachers he could afford. As a result, St. produced people distinguished in most fields of arts and sciences, Joseph's Seminary became known not only as one of the best and yet these countries had no native bishops and the native minor seminaries in South China but also as an outstanding high clergy was still maintained in a position of inferiority (Maximum school. Illud, 13). He exhorted missioners to establish seminaries and to The young men in the Kaying seminary were trained not take particular care in training native priests and in turning over only as pastors for the existing Catholics; they were also trained responsibility to them. to be missioners themselves, alert to openings, alive to oppor At the time, Ford had just arrived in China. The pope's letter tunities, exploring possibilities, reaching out to new villages for was not well received by many seasoned missioners, who thought new converts. Ford reminded his Maryknollers that it was their the pope had been influenced by rebel confreres such as Fathers responsibility to set the pattern: "The Chinese priest's idea of Vincent Lebbe and Anthony Cotta. Ford, on the contrary, used priestly work will be derived from our manner of thinking and the pope's words as the foundation for plans for the immediate talking and acting.':" implementation of a native church. His intention was to build a At the same time, Ford sent some of his most promising self-governing church not burdened by Western institutions and seminarians to Rome for theology and graduate study. Upon financially self-reliant. His plan called not only for well-trained returning, these priests were given important responsibilities. By Chinese clergy and sisterhoods, but also for a well-educated lay 1948 Kaying's vicar general was Chinese and the seminary had leadership to take positions of responsibility in building a modern its own Chinese rector heading an all-Chinese faculty of priests China. and lay persons. It seems practically certain that if the trend had not been interrupted, Kaying's next bishop would have been Ford's Seminary Chinese. The legacy of Bishop Ford is recalled with much fondness by From his earliest days in China, Francis Ford was Maryknoll's his Chinese priests: main driving force for the establishment of seminaries. In 1921, while pastor in the mission territory of Kongmoon (Iiangmen), I can say that because of his work we were instilled with a strong sense of loyalty to our diocese. Maryknoll's first territory in China, he began preparing young teenagers for the priesthood. Two years later he started a formal Bishop Ford had become so Chinese that we Chinese priests had program and the nucleus of a seminary by opening his rectory
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and numerical increases, because the spiritual dimension of the church, after all, cannot be measured. For him, the few hundreds who gathered around the altar represented the entire Chinese nation. This understanding of the church was shared, at first, only by a minority of foreign missioners but, during the late 1930s, began to receive more widespread recognition. In later years, it was one of many factors that led the fathers of Vatican II to redefine the church as "the sacrament or sign of salvation" (Lumen Gentium 1, 48). As Catholic theologian William Frazier wrote, in 1967, this epoch-making advance in the Roman Catholic Church's self-understanding was in sharp contrast with the image of the church projected by towering cathedrals, large schools, and imposing hospitals.

to eleven promising boys recruited from the territory of Kong moon. In his activity report, he wrote:
... the preparatory seminary is without doubt the strongest effect of the year's work, for the future Chinese priests will be the back bone of the Church in China. The seminary is really our motive for coming to China-to found a native Church-and the vocations so far presented to us argue well for the strength of the Catholicity 6 in our section of China for years to come.

to be careful of what we said in his presence about our people. Bishop Ford was there to defend them.... I took Father Cheung, the vicar general of Kaying, to the grave of Bishop Ford. There he began to cry. He missed Bishop Ford who had a great influence on him. 10

Ford's Novitiate
Just as Bishop Ford was convinced that the Kaying church had no permanent future if he did not prepare a native clergy to take over the duties of his Maryknoll priests, so was he convinced that Chinese Sisters must be trained for a successful apostolate among women and children. Because of the traditional Chinese segre gation of the sexes and the absence of missionary Sisters, the Catholic system of evangelization in China had long been defec tive. Missionary priests had concentrated on men without in sisting that their wives and children be instructed and baptized at the same time. Ford thought he had found the reason for the shallow roots of the Catholic church in China: "Had we won over the women to the true worship during the past three cen turies, the Church would have had a far more glorious tale to tell."u Evangelization of women and children became the special apostolate of the Sisters.

family; Sisters whose main role was to spread the good news by living among the people. Like most of the Chinese priests who were usually not as signed to work under Maryknoll missioners, the professed Chinese Sisters never worked with the Maryknoll Sisters. The Maryknoll Sisters were sent to the east of the territory and the Chinese Sisters worked in the west. Bishop Ford seemed to have realized that the key to true indigenization was to let the Chinese take charge and to reduce as much as possible any outside-that is, Maryknoll interference. In that transitional stage, the best way to maintain harmonious relationships was to keep responsibilities and places of work separate between his foreign and Chinese priests and Sisters.

The Laity
The Christian laity that Ford had in mind was primarily a re sponsible laity and, to the extent possible, a well-educated laity. Ford insisted that his Catholics not only witness to their faith on Sundays, but continually live out their beliefs in the presence of their non-Christian friends and relatives. Rather than initiating and supporting all kinds of charitable works such as clinics and schools, Ford concentrated on establishing the church as a com munity of believers with the hope that the community would provide for its own needs. To make up for the lack of Catholic schools, which he could not afford and which would absorb too many of his missionary personnel, Ford opted for hostels. In 1927, barely two years after he arrived, he opened the first dormitory for Catholic boys at tending high schools in Kaying City. That same year he also sent eight young men to the Catholic university in Peking and the Jesuit normal school in Shanghai to be trained as teachers. Ten years later, Ford sponsored four high school dormitories for stu dents attending government schools in the larger towns of his territory and a hostel for girls attending the government middle school in Kaying City. The role of the Maryknoll Fathers and Sisters in the hostels was to provide an atmosphere of quiet study and to enhance the development of the "natural and super natural virtues" of their students. The Sisters, in particular, felt they had an important role to play in guiding middle-school-age girls:

Bishop Ford wanted his native Sisters-he called them Sister Catechists of Our Lady-to be like Maryknoll Sisters, fully engaged in direct evangelization, but even more effective because they were Chinese. Consequently, he asked the Maryknoll Sisters to train them for that specific purpose. The aspirants boarded at Rosary Hall where the Maryknoll Sisters oversaw their religious development. In many ways his plan differed from the traditional formation of Sisters. Instead of rushing the aspirants into religious life, Ford required that they first complete their middle school studies in one of Kaying City's government middle schools. During these years the girls could weigh the pros and cons of unmarried life. By keeping in touch with the Chinese society, they learned how to manage ordinary human relationships. They gained poise, self confidence, and a spirit of their own, which armed them against becoming second-rate submissive copies of Maryknoll Sisters. Once they graduated, the aspirants were formally admitted as apprentices to sisterhood and followed a two-and-a-half-year period of formation common to most religious orders known as The middle-school girl in Hakka China was a pioneer in a new postulancy and novitiate. During their first year of training, Ford field: she lived a life that her elders had never lived; there were ensured that the native Sisters study more than the traditional no traditions to guide her; she was a puzzle to her mother and the courses on the obligations of religious life, religion, and apolo older women of the village .... As a member of a new movement among Chinese girls the middle-school student needed under getics. Courses in psychology, sociology, and economics were standing and direction. Therein lay our apostolate." added to prepare the Chinese Sisters to be as self-reliant as pos sible. A wide range of manual skills were constantly practiced to Although these small hostels accommodated no more than make the novitiate self-supporting and to develop in each Sister thirty students each, they enabled Maryknollers to come in con the ability to improvise and to do rough work under less than tact with a large number of students and teachers at the govern propitious conditions. These courses and skills also taught the ment schools: novices how to make effective contact with women by experi encing their daily work. My purpose in coming to China [explained Ford to one student] During the second year of the novitiate, emphasis was put is to preach the Gospel of God. Although these students are not on letting the native Sisters develop on their own. They were Catholics, my objective is to help them know God; to help them feel the presence of God in their mind. I would not ask them to sent for short periods in twos or threes to outstations without be baptized. What I want is that when they leave Kaying and go being accompanied by Maryknoll Sisters. Living in two-Sister to some other place, they still feel the presence of God. The ob convents prepared them for their life as professed Sisters; they jective of preaching the Gospel is to save the soul. If a person had to order their lives and their apostolates by themselves, guided finally can get close to God, the objective of preaching the Gospel by their Chineseness and their religious training. Such training is achieved.i" did not give the native Sisters any sense of inferiority. They felt that they and the Maryknoll Sisters were sisters in the same big
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"A monumental model of critical historical scholarship in missions, Maryknoll in China is a tribute worthy of the spiritual legacy of America's Catholic Foreign -Gerald H. Anderson Mission Society." Overseas Ministries Study Center
" Jean-Paul Wiest enables the student of mission his tory to follow step by step the often painful progress of the China mission from its birth in 1918 to the persecu tion that began with the Communist triumph in 1949 and its fateful aftermath of the 1950's. " -John Tracy Ellis The Catholic University of America "Required reading for anyone who wishes to evaluate the Catholic missionary past in China, understand con temporary Chinese Christianity, and relate as a friend to the Chinese Church of the future. "From 90,000 pages of archival documentation, 10,000 photographs, and 256 interviews, Jean-Paul Wiest has created a tapestry depicting thirty-seven years of interaction between China and Maryknoll. Often told in the words of the missionaries themselves, this story informs, instructs, and gives hope for the future of Christianity in China. " -Edward J. Malatesta, S. J. University of San Francisco

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Direct Evangelization
Bringing the Chinese people close to God was the goal of Bishop Ford's use of "direct evangelization." Ford's methods in Kay ing were particularly revolutionary when applied to the Mary knoll Sisters. The nature of the Sisters' apostolate as envisioned by Ford was radically different from traditional practices. Their work was not to be institutional in character, as was the case with most Sisters in the United States and certainly in China; their purpose was not to supervise asylums, hospitals, 'or schools; they should not perform medical or charitable work, or engage in educational projects. Their sole aim was direct evangelization-s-leading non Christian women to embrace Catholicism, instructing them for baptism, and watching over them during their first years as new Catholics. To qualify as a missionary Sister, said Bishop Ford, the Maryknoll Sisters had to become experts at making contacts:

gations. In short, Rome sets its approval on our thesis that foreign women can be missioners just as foreign men can; or rather it can be interpreted even more strongly as affirming that our Sisters should be direct missioners. I?

Together with the Sisters, Ford refined what became known as the Kaying method. It was a multifaceted type of direct ap ostolic work which involved (a) making friendly contacts with non-Christian women until they spontaneously asked about the Sisters' Christian beliefs; (b) instructing women who were inter ested in pursuing the topic of Christian faith; (c) visiting and providing follow-up instruction for newly baptized Catholics in cluding courses toward confirmation and marriage; (d) visiting old Christians, faithful as well as lapsed or lax Catholics; (e) con ducting Sunday school classes; and (f) training catechists through class and field work. The distinctive feature of the Sisters' method of apostolate was that instead of residing in a large convent, they were sent two-by-two to live in a Chinese house that often was also used A contact Sister is expansive, expressive, exhilarating and exhibi as the women's catechumenate. They visited and mingled with tive; in common language, a person large-hearted, ready-tongued, the women. Their small convents were not to provide enclosures easily pleased and not dismayed by crowds. . . . As a contact visitor but to serve as rallying points for old and new Catholics, non to pagan women, she literally penetrates into the inner courts where Christians, and catechumens. superstition has its firmest foothold; she attacks the enemy at his Every time Ford addressed the Sisters, he emphasized the strongest fortress and until this has fallen, it is vain to hope for a link between contemplative prayer and mission activity by re solid Catholic family. 14 minding them of their role as contact persons. He stressed that When he invited the Maryknoll Sisters to Kaying in 1934 for he had invited them to Kaying primarily to do visiting of non the purpose of evangelizing the women, Sister Paul McKenna, Christian homes. Ford said, "Sisters, I want you to go out to the Sisters' superior in South China, saw an opportunity for the the villages. I know you are going to miss mass but your presence Sisters to realize their missionary vocation: "Monsignor Ford there is going to mean much more than what you give up in invites us to the Kaying mission as missioners-not only as Sisters regard to the mass for those people." 18 for this or that work.... Having the broader outline, more on His profound spirituality deeply influenced the Sisters. They the basis of the Maryknoll men will give us the broader viewpoint learned to become living houses of prayer, so to speak, wherever which will make us more truly missioners-foreign missioners to a their work took them, on the streets as well as over the mountain pagan people.T" passes; they discovered how to visit with God, not in the chapel Ford's approach to the evangelization of female non-Chris but as they walked along the trails or sat on buses or bicycles. 19 tians proved to be most innovative. In selecting the Sisters to Given the opportunity to become involved in the direct apos spearhead this apostolate, the head of the Kaying territory tried tolate, the Maryknoll Sisters dispelled the objections that had something with no precedent in the mission history of the Cath prevented religious women from serving as missionaries. They olic church. This new approach, which responded to the young proved, for example, that Sisters could endure as many physical Maryknoll Sisters' deepest aspirations, was greeted enthusiasti hardships as priests, that they could handle dangerous situations, cally at the home novitiate in the United States. The future of this and that they could adapt their religious rules and schedules to type of apostolate, however, was still uncertain because it was fit an apostolate life outside convent walls. only an experiment the Holy See could discontinue at any time. The traditional organization of the mission was altered. The Finally, in March 1939, Cardinal Pietro Fumasoni-Biondi, prefect Sisters were no longer auxiliaries but full participants. The priest of the Sacred Congregation for the Propagation of the Faith, wrote still assumed the overall direction of the parish, but the approach a letter to Mother Mary Joseph (the Maryknoll Sisters' Mother to the work, including the direct apostolate, was more that of a General) telling her of Rome's approval: team. The Sisters were in charge of the women and children while the priests concentrated on the apostolate among men. The Sisters I wish you to know that I believe your greatest accomplishments were able to accomplish things that no male missioner had been lie before you through your direct cooperation in the conversion able to do: mingle with the women in their own environment, of non-Christian souls. I am aware of the courage and devotion speak their "kitchen" language, talk from a woman's point of which many Maryknoll Sisters have displayed in the work of con view, and gear their instructions to the concrete daily life of Chinese version, particularly in the vicariate of Kaying, where they have peasant women. gone from house to house among the people and they have proven As a result, the Chinese Catholic Church in Kaying territory valuable helpers to the Fathers in reaching the non-Christians;" began to change. Its membership, which had been prominently Upon learning the good news, Ford jubilantly told his missioners: male, became more balanced; more children were baptized with their mothers and continued to receive religious education in Roma locuta est. Rome considers the greatest accomplishments of Sunday school and during the summer vacation. Women converts the Sisters will result, not from institutional work, but from direct joined the budding Catholic Action groups and became actively cooperation in reaching non-Christians. This spontaneous appro involved in the apostolate of other women. bation on the part of Rome has resolved whatever misgivings I As already mentioned, the Maryknoll Sisters imparted this may have had on the experiment. Rome has gone out of its way same zeal for the direct apostolate to the native Sisters they were to orientate the work of the Maryknoll Sisters differentiating it from work hitherto considered the province of Sisters of older congre training. These Chinese Sisters focused primarily on direct contact
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with non-Christians and on catechumenates. They became the first of a new breed of women religious who would follow the same path in the 1950s and 1960s. Because the lifestyle and apostolate pursued by the Mary knoll Sisters in China established a new pattern of Catholic ap ostolic work, it not only affected communities of Chinese Sisters, but also had repercussions on the role of women religious in the church. Out of their convents, on the roads, mixing with non Christians, the Maryknoll Sisters provided a new model of mis sion activity for nuns and contributed to modernization in the Catholic church. Other women's religious orders-many of which were not primarily aiming at foreign mission-adopted methods of direct apostolate similar to those of the Maryknoll Sisters. In 1957 Leon-Joseph Cardinal Suenens of Belgium, wrote to Sister Therese Grondin of Maryknoll that, inspired by the Maryknoll Sisters, he had just launched an experiment in Europe involving forty convents of Sisters and twenty houses of Brothers who were stressing direct evangelization by apostolic teams. He further extolled the value of this program in his book The Gospel to Every Creature. 20 In 1967, at the international meeting in Rome of superiors general of missionary organizations, Gregorio Petro Cardinal Agagianian, prefect of the Sacred Congregation for the Propa gation of the Faith, stressed the primacy of evangelization and

the direct participation by religious women in evangelizing. He singled out the "itinerant evangelical penetration" of the two Sister convent system in Kaying and the type of mobile missionary apostolate as the model to emulate. 21 The small experiment started in 1934 by Francis X. Ford and a few Maryknoll Sisters had led to an important change in the role of women in the apostolic mission of the church.

Conclusion
Bishop Ford, Maryknoll's first seminarian, has left his imprint not only on Maryknoll but also on the whole church. In his the ology and his methods, he was for the most part a ground-breaker who prepared the way for the transformation of the Catholic church at Vatican II. But above all, he emerges as a spiritual man possessed by a vision, which today still remains meaningful:
Never look down on the Chinese people.... We have very little to offer them of our own American culture because we are only barely two hundred years old .... When you introduce the people to Christianity, go back to the time when the Church was a fishing vessel along the Sea of Galilee. 22

Bishop Ford was well ahead of his time; we may not have yet caught up with him.

Notes--------------------------------------
1. This account is a faithful reconstruction of the meeting. It is based on recollections by Bishop Furlong and Bishop Walsh, which are preserved in the Maryknoll Fathers Archives. Previously published accounts of the same meeting differ, sometimes substantially, from this version; see in particular Glenn D. Kittler, The Maryknoll Fathers (Cleveland: World Publishing Company, 1961), p. 93. 2. Raymond Lane, Stone in the King's Highway-The Life and Writings of Bishop Francis X. Ford (New York: McMullen, 1953), p. 24. 3. Ford, in The Field Afar, September 1932, p. 236. 4. Ibid., p. 237. 5. William Frazier, "Guidelines for a New Theology of Mission," World Mission 18, no. 4 (Winter 1967-68): 20. 6. Maryknoll Sisters Archives, Box 48, Folder 03, Yeungkong Convent Diary, December 1924. 7. John Donovan, ThePagoda and theCross (New York: Charles Scribner's Sons, 1967), p. 93. 8. Ibid., p. 95. 9. Ibid., p. 96. 10. Maryknoll China History Project: Interviews of Chinese Priests. 11. Donovan, Pagoda, p. 99. 12. Therese Grondin (Sister Marcelline), Sisters Carry the Gospel (New York: Maryknoll Publications, 1956), p. 55. 13. Maryknoll China History Project: Interviews of Former Chinese Students in Maryknoll Hostels. 14. Maryknoll Sisters Archives, Sister Paulita Hoffman's Collection of Talks by Bishop Ford, "The Type of Sister for Direct Evangeliza tion," p. 1. 15. Maryknoll Sisters Archives, CHP21F2A. Letter of Sister Paul McKenna to Mother Mary Joseph, April 5, 1934. 16. Maryknoll Sisters Archives, Sister Imelda Sheridan, A Brief His tory of the South China Region, 1921-1958," pp. 30-31. 17. Maryknoll Sisters Archives, Sister Paulita Hoffman's Collection, June 29, 1939, "Foundation Day Report on Kaying Missions," p. 5. 18. Maryknoll China History Project: Interview of Father Dennis Slattery. 19. Sister Therese Grondin, "Contemplative Prayer and Mission Activity," in Maryknoll-Taiwan, Mission Forum, September 1982. 20. Letter of Cardinal Suenens to Sister Marcelline (Sister Therese Gron din), June 18, 1957, quoted in Sister Mary Ann Schintz, "An In vestigation of the Modernization Role of the Maryknoll Sisters in China," unpublished dissertation, Univ. of Wisconsin-Madison, 1978, p. 132. Leon-Joseph Suenens, The Gospel to Every Creature (West minster, Md.: Newman Press, 1957), pp. 83-112; the original edition in French was entitled L'Eglise en etat de mission. 21. Gregorio Petro Agagianian, "New Horizons on the Missionary Apostolate," Christianity to the World, 13, no. 1 (1968): 63-64. 22. Maryknoll China History Project: Interview of Sisters Louise Kroeger and Madeleine Sophie Karlon.
II

Bibliography
Selected Works by Francis X. Ford
Bishop Ford wrote countless short pieces on missions. Many were published, and can be found in the following periodicals: The American Ecclesiastical Review
China Missionary Bulletin
Maryknoll Mission Letters (1942-46)
Maryknoll-The Field Afar
Among Bishop Ford's spiritual conferences, one series on the Holy Spirit was published:

Selected Works about Francis X. Ford

Donovan, John. ThePagoda andtheCross: TheLife ofBishop Ford ofMaryknoll. New York: Charles Scribner's Sons, 1967. Grondin, Therese (Sister Marcelline). Sisters Carry the Gospel. Maryknoll, N.Y.: Maryknoll Publications, 1956. Lane, Raymond A., ed. Stone in the King's Highway: Selections from the Writings of Bishop Francis X. Ford (1892-1952). New York: McMullen Books, 1953. Sheridan, Robert. Compassion: TheSpiritofFrancis X. Ford, M.M. Ossining, N.Y.: Maryknoll Publications, 1982. Tsai, Mark (Chai). "Bishop Ford, Apostle of South China." American Ecclesiastical Review 127 (October 1952): 241-47. "To Have Compassion." The Anthonian 59 (Fourth Quarter, 1985).

Come, Holy Spirit. Maryknoll, N.Y.: Orbis Books, 1976.

July 1988

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