In its more direct effects Christianity demonstrated a variety of new points to the Chinese. The intervention of the missionaries was not only moral; it was scientific, and the early mission leaders brought Western engineering and industrial methods with them. They published the first journal in Chinese to give regular accounts of practical mechanics. As the missions themselves developed, the physical presence of the Protestant missionaries and of Western ways of life--to which they adhered in contrast with the Catholics--became strong informational influences. Later the rise of churches and of Christian establishments gave the Chinese experience in the Western methods of social and business organization. In practical administration the Christian impact has been striking. American missionaries were influential in developing popular education in China. They have led the way in public health. They have organized model orphanages and have assailed infanticide, footbinding, and concubinage. They have been the public opinion of the Western world, right on the spot, and have introduced the Chinese to a great many of the best features of Western life. Finally, the Christians have embellished and justified Western imperialism in China. The mission enterprises have been among the most expensive and elaborate philanthropic agencies ever set up by one state for the benefit of another. The advance of the West has been saved from seeming unrelieved imperialism. The West has taken, but it has also returned. Christianity has been the companion and the antagonist of Western exploitation in the East; it has suffered and benefited because of this position. The total contribution of Christianity to Chinese politics cannot be assessed. The ways of Christian influence are frequently pervasive and incalculable. In the headquarters of the Chinese Red Army, Chinese Communist leaders have quietly gone away to pray. The Christians have breached the Confucian citadel and have weakened the ideological foundations of government. They have also torn the web of Chinese popular superstition and afforded a foothold for religion in a truer sense. There has been no genuine Christian party, no real Christian army, no government avowedly Christian in policy. Nevertheless, the first president of the Republic was a Christian, as was the outstanding founder of the National Government at Nanking, Chiang K'ai-shek. The Protestant Church counts among its members a large number of the highest government personnel; no other religion plays as active a part. Christianity, then, has been an indirect force, not a program or an immediate political challenge. _Nationalism: Social-revolutionary Phase_