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To Taiwan With
The Gospel - George Leslie Mackay (1844 - 1901)
Birth & Background
George Leslie Mackay was born on March 21, 1884 in Zorra township near
Woodstock, Oxford county, 100 miles west of Toronto, Canada. Mackay's
father (also named George) and mother immigrated from Scotland to Canada
in the 1830's. They were among the tenant farmers driven from the Scottish
highlands to make way for large estates. Dispossessed of land in Scotland,
they crossed the Atlantic to begin a new life county in the rich agricultural
plains of SW Ontario. George L. was the youngest of 6 children, having
3 brothers and 2 sisters. George Leslie Mackay inherited from his parents
a healthy physical constitution and a strong work ethic. More important,
Mackay's parents were fundamental, Bible-believing people. Coming from
a Calvinistic Presbyterian background, George recalled that "we heard
much about sin and law in those olden days, but love and grace were not
obscured." (MacLeod). The parents imparted to their children more than
dry doctrines. They had come to living faith in Christ during the gospel
revival which swept through Upper Canada in the 1840's. George recalled
that before he reached the age of 10 the name of Jesus was sweet and sacred
to him. The hymns he learned from his mother made a deep impression. In
his youth the thought of being a missionary first came to George. (MacMillan,
p. 23)
Education
Schooling in the farming communities of Ontario was rudimentary. At the
nearby, one-room school house, George learned the "three R's" - reading,
writing and arithmetic. He also memorized the "Shorter Catechism," a doctrinal
statement of the Presbyterian church. Mackay continued his education in
nearby Woodstock. After a short stint at the Ontario Teachers' college
(now OISE) in Toronto, he taught in rural schools to finance his further
endeavours -- he wanted to bring the gospel to those who had not heard.
Mackay's heart had been stirred by reports of China's need of Christ.
To fulfill this plan, Mackay went to Toronto to attend Knox college, which
is today part of the University of Toronto. In the 1860's a number of
young Canadians who would become outstanding servants of Christ passed
through Knox college - A. B. Simpson (who would found the Christian &
Missionary Alliance) and George L. Mackay. Twenty years later, inspired
by Mackay, Jonathan Goforth would follow in his footsteps to Knox college,
U. of Toronto and to China.
At Knox Mackay was remembered as a serious student; Whatever he lacked
from his rural education was compensated through determination and hard
work. Having completed three years of study in Toronto, George studied
a further three years at Princeton Seminary in New Jersey, USA. Then Mackay
went to the Scotland to be trained.
Men Who Influenced
Mackay Three important people had a lasting influence on George L. Mackay:
William Chalmers Burns, Charles Hodge and Alexander Duff. All three were
fundamental Bible-believing men of God within the Presbyterian Church.
Burns has been described as: "one of the most remarkable figures in the
history of the Scottish church" (MacLeod) Burns brought a spiritual awakening
to the Scotland. Burns was instrumental in the 1840's revival in Upper
Canada, particularly around Woodstock. It was through Burns that Mackay's
parents were saved. It was Burns who "christened" George Mackay at age
2. As a youth Mackay was touched by Burns example of going forth to bring
the gospel to China.
Charles Hodge was president of Princeton seminary when Mackay studied
there in 1867-70. Hodge wrote extensively on systematic theology, but
it was not his writings which most affected the students. Mackay recorded:
"It was Dr Charles Hodge that deeply impressed himself on my heart and
life. Princeton men all loved him. ... in the class room, or in ...the
Sabbath afternoon conference. There you saw the real man and felt his
power." (MacLeod)
Alexander Duff had followed in the footsteps of William Carey to bring
the gospel to India. After Carey, Duff is the second most important missionary
to India. Mackay was inspired by Duff's zeal for the gospel: "Heroic Duff!"
he exclaimed, "Let Scotland and India.... bear testimony to the loftiness
of thy spirit, the consuming energy of thy zeal, the noble heroism of
thy service." It was Alexander Duff who trained Mackay during his sojourn
in Scotland.
From Toronto to Taiwan
Before departing for Scotland, Mackay had applied to the Presbyterian
Mission Board in Canada. The prospects were not encouraging. In its 16
year existence, the Board had not sent even one missionary abroad. While
in Scotland Mackay was pleasantly surprised when he was accepted by the
Canadian Board as a missionary to China. He returned immediately to Canada
with a burning desire to preach the gospel in Asia. However the congregations
he visited prior to departure regarded him as an excited young man, a
youthful enthusiast. Their attitude was as cold as his was hot. He likened
them "the ice age" of the Presbyterian Church.
George Mackay left Toronto on 19 September 1871 destined for the little-known
land of China at the age of 27. One writer says: "He went forth like Abraham,
not knowing where he went, but relying on the words 'Go Ye,' and 'Lo I
am with you always." (Mackay p. 11) He travelled by rail to San Francisco
where he boarded the S. S. America, to cross the Pacific ocean.
The two-month passage took him to Hong Kong via Japan. On reaching Asia,
Mackay visited the Presbyterian missions on the coast of mainland China
where he was urged to stay. However he "felt some unseen influence directing
his attention to Formosa [Taiwan]." Arriving in the south of the island,
he found Presbyterian workers from England had been labouring there since
1865. Yet nothing had been done in the north of Taiwan. Centuries before,
during the Dutch occupation of Taiwan, there had been some gospel effort
by the Dutch. George Candidius arrived in 1627. Ten years later Robert
Junius came to help, followed by others. However after the Dutch were
expelled from Taiwan in 1662, there was no lasting Christian witness.
The only trace left by these early efforts was a translation of Matthew's
gospel into the local dialect. Moreover, the gospel work by the Dutch
had also focussed on the south of the island. The north of Taiwan was
a region where "Christ had not been named."
The Ching dynasty had opened 4 seaports on the island of Taiwan to foreign
trade in 1860. These were Kaohsiung, Anping and Keelung and Tamsui. By
the 1870's Tamsui was a flourishing port for foreign trade in the north
of Taiwan, located 15 miles down river from Taipei. It was in Tamsui that
George L. Mackay arrived on the last day of 1871 escorted by Hugh Ritchie,
a Presbyterian worker in South Taiwan. "Mackay, this is your parish,"
Ritchie declared on arrival. After a brief tour and advice Ritchie returned
to the south, leaving Mackay alone. He was a solitary foreigner in an
alien land, but George Mackay knew why he was there: "My commission is
clear; I hold it from the King and Head of the church: ...To get the gospel
of the grace of God into the minds and hearts of the heathen, and when
converted to build them up in their faith - that was my purpose in going
to Formosa." (Mackay p. 135) Shortly after arriving he wrote: "I am shut
out from fellowship with Christian brethren, yet I am not lonely nor alone.
I feel my weakness, my sinfulness, my unfaithfulness. I feel sad when
I look around and see nothing but idolatry ... I can as yet tell little
about Jesus, and with stammering tongue. What can I do? Nothing; But,
blessed thought, the Lord Jesus can do all things. .. Jehovah is my refuge
and strength." (Mackay p 18-19) Mackay was to labour there for the next
30 years, returning to Canada only twice. "Mackay had given himself to
the cause of Christ in Taiwan and there would be no looking back." (MacLeod)
In that era China was an unfriendly and sometimes hostile environment
for foreigners. Mackay was labelled as a "foreign devil" and a "black-bearded
barbarian," descriptive of his flowing black beard. The locals were reluctant
to rent housing to foreigners. But Mackay wanted to live among the locals.
It took 3 months before Mackay managed to secure accommodation, a structure
built as a stable in the hill-side overlooking the river. "It was a filthy
place," Mackay recalled. In the dry season it was too hot, and in the
rainy season flooded. His furniture consisted of the two wooden packing
crates that contained his possessions, a chair and bed provided by the
British Consul, and a single lamp donated by a neighbour. In this humble
dwelling Mackay was alone, the only servant of the Lord, yet he had the
assurance of being a sent-one and consecrated himself again to the Lord.
Mackay wrote in his diary for 10 April 1872: "Here I am in this house,
having been led all the way from the old homestead in Zorra by Jesus,
as direct as though my boxes were labelled, 'Tamsui, Formosa, China.'
Oh the glorious privilege to lay the foundation of Christ's church in
unbroken heathenism! God help me to do this with the open Bible! Again
I swear allegiance to Thee, O King Jesus, my Captain. So help me, God!"
Mackay set about learning the language - no easy task to the western ear.
Tutors were hard to find, so Mackay would interact with boys herding water
buffalo by the river to learn the language. He wrote in his diary: "I
went to see those cowherds again, and learned vocabulary from them that
you can't find in textbooks. They speak the vernacular whereas as the
language you find in books is Mandarin, spoken only by officials and scholars."
He recorded the obstacles which confronted him:"There are no declensions
or conjugations in Chinese, their place being taken by the 'tones,' of
which there are eight in the Formosan vernacular. A word that to an English
ear has but one sound may mean any one of eight things according as it
is spoken in an abrupt, high, low, or any other of the eight 'tones.'
Each one of these 'tones' is represented by a written character." After
5 months he was able to speak enough to preach a basic gospel message.
His first topic was - 'What must I do to be saved?' This was a 'new religion'
to the inhabitants and Mackay was soon questioned by the local scholars
versed in Confucius, Buddhism and Taoism. He received delegations daily
of those who despised the 'foreign devil' and sought to defeat him in
debate. Mackay was compelled to give reason for the faith that was in
him. He also gained sufficient knowledge of the local religions to challenge
the scholars on their own ground.
The First-fruit
Among the delegations of scholars was an intelligent young man named A.
Hoa. He was the son of a widow, but had attended school until he was 17.
Thereafter he had travelled to the mainland and spent 6 years in Peking.
Hoa returned repeatedly bringing groups of scholars to Mackay. When the
scholars' interest in debate waned, Hoa returned to tell the foreigner:
"The Book you have has the true doctrine, and I will study it with you."
He was determined to be a Christian even if it cost his life. Mackay had
been praying specifically for a gifted young man to be his companion in
the gospel - "My prayer had been for a young man of such gifts as would
mark him out for the sacred office. The prayer had been answered and the
coming of A. Hoa seemed to indicate the mind of the Head of the Church.
From the beginning I began training the first convert for the work of
the ministry." (Mackay, p. 142) Hoa proved to be such a man. This 'Paul'
had found his 'Timothy.' Hoa went on preaching trips with Mackay to Kuling
and other towns. He shared the opposition that faced Mackay as a 'foreign
devil' and 'barbarian.' Mackay recorded concerning this first-fruit "A.
Hoa early learned that the path of duty in the service of Christ is sometimes
rough and sore, as it was for Him who first went up to Calvary." (MacLeod)
Later Mackay's basic medical skills opened the door to Hoa's hostile family
and the whole household acknowledged Jesus Christ as Saviour and Lord.
Their respect was mutual and their relationship reciprocal. Hoa became
Mackay's language teacher and companion; Mackay taught Hoa about the world
outside China (history, geography etc.) and especially the Word of God.
In A. Hoa Mackay gained a valuable fellow-worker. In his 1888 report Mackay
wrote: "Take him as a preacher, teacher, advisor, etc., ...I cannot conceive
of a man coming from Canada and in ten years of hard work being able to
fill his place." (Mackay, 188 p. 5)
Training
By the second year, 1873 five young men received salvation and were baptized.
Of these five, "three were still in their twenties. One was a student,
another a painter, the third a writer, the fourth a carpenter, and the
fifth a farmer. These constituted the nucleus of the future church." (Malcolm,
p. 45) They began the Lord's table. Each began to bring others. Soon a
band of men gathered around George Mackay. He began to train them. It
was an informal walk-about training. Mackay recalled, "Beginning with
A. Hoa, I invariably had from one to twenty students as my daily companions.
We began each day's work with a hymn of praise. When the weather permitted
we sat under a tree ... and spent the day reading, studying and examining.
In the evening... I explained a passage of Scripture to the students and
others gathered with them.... whenever night overtook us in all our journeyings,
I spoke on a part of God's truth, ever keeping the students in view."
(MacLeod)
Later a permanent building was constructed financed by donations from
Mackay's hometown. The training continued. The 1888 report by Mackay begins
"This year I have given five months solid teaching without a break. At
times all the preachers ... were present, and studied often past midnight.
Besides there were twenty students always on hand. Our subject was the
Bible - our textbook the Bible - not written works on it so much, but
the Grand Old revelation itself." (Mackay 1888 p. 1) "All in the college
are professed believers in Christ, and all are preparing to go forth and
preach His gospel. That indeed is the express purpose for which the college
was established. ... I personally trained all these preachers and students
without having received one hour's assistance from any foreigner sent
from Canada." (Mackay 1888, p. 2-3)
Medical & Dental Skills
George Mackay was not a physician. However he acquired a basic medical
knowledge to relieve people's health problems. He reported "The most malignant
disease, the one most common and most dreaded by the people, is.... malarial
fever. It is not an uncommon thing in Formosa to find half the inhabitants
of a town prostrated by malarial fever at once." He described the prescription:
" I have used Podophyllum and Taraxacum in pill form at first, then frequent
doses of quinine followed, if necessary, by perchlorate of iron. A liquid
diet, exercise, and fresh air are always insisted on." A medical clinic
was opened to provide basic services. In 1887 7,735 people received medical
attention from Mackay and his helpers (Mackay 1888 p. 7.)
Dentists seem to have been in short supply in nineteenth century Taiwan.
Toothache was a common occurrence which Mackay partly attributed to malaria.
He recorded: "Toothache... is the abiding torment of tens of thousands
of both Chinese and aborigines. The methods by which the natives extract
teeth are both crude and cruel. Sometimes the offending tooth is pulled
with a strong string, or pried out with the blade of a pair of scissors.....
Jaw-breaking, extensive haemorrhaging, fainting, and even death frequently
result from the barbarous treatment." Mackay felt that even without dental
training, he could do better. Mackay obtained a set of forceps and went
to work. He became quite expert. In his 1888 report records having extracted
18,235 teeth since 1872 (Mackay 1888 p. 7.) After 20 years in Taiwan at
least 21,000 teeth had been extracted. R. P Mackay says "He is said to
have extracted over 40,000 during his lifetime and to have become exceedingly
expert." (Mackay p. 47) Many grateful people went away with a missing
tooth and an experience hard to forget!
Mackay's ministry to people's physical needs was combined with gospel
preaching. "Our usual custom in touring through the country is to take
our stand in an open space, often on the stone steps of a temple, and,
after singing a hymn or two, proceed to extract teeth, and then preach
the message of the gospel. The sufferer usually stands while the operation
is being performed, and the tooth, when removed, is laid on his hand.
To keep the tooth would be to awaken suspicions regarding us in the Chinese
mind. We have frequently extracted a hundred teeth in less than an hour."
Mackay also taught his students these basic health and dental skills.
Mackay himself had health problems. Visiting the indigenous peoples he
contracted malaria from which he never fully recovered. Periodically he
suffered from bouts of malaria fever.
Persecution
The gospel faced considerable opposition in some places. Mengchia, a large
city, was the stronghold of heathenism in North Taiwan. Foreign businesses
had never succeeded in establishing themselves in the town. The controlling
families sent agents to the surrounding area inciting opposition to the
gospel. A respected missionary in China wrote to Mackay: "I hear you have
stations in several towns and villages. Why don't you begin at Jerusalem?"
'Jerusalem' in this instance being Mengchia. Mackay replied, " I did not
begin at the "Jerusalem" of heathenism for the same reason that I did
not go to Madagascar or to India. I sought to follow the lead of my Captain.
He led me to Formosa, and to point after point..."(Mackay p. 165) In 1873
Mackay felt before the Lord, the time had come to take Mengchia. Mackay
finally succeeded in renting a low hovel in the town. He placed a notice
above the door: "Jesus' Holy temple." Immediately the city was in uproar.
Military officials produced evidence proving their ownership of the site.
Mackay was forced to rent another property. As he gathered there with
his trainees the mob literally tore the building apart, even carrying
away the foundation stones. Mackay and his students moved to an inn across
the road, only to be assailed there by the mob. One student who stood
beside Mackay bore the scar of red hot iron received that day. Only the
timely intervention of the British consul restored order to the chaotic
situation. Gradually the opposition subsided as Mackay used his dental
and medical skills to address the human needs of the inhabitants. This
opened the door for the gospel to meet man's deeper need. Ten years later
the city of Mengchia held a farewell parade in honor of Mackay before
his visit back to Canada.
The French Invasion 1884
The French invasion of Taiwan in 1884 provoked hatred for all foreigners
and foreign interests. George Mackay became a target and Christians, viewed
as adherents of a foreign religion, were persecuted. Bands of looters
robbed, persecuted and tortured the believers. Many were killed after
refusing to deny their Lord. Meeting places were destroyed. At one place
the debris from the destroyed meeting place was heaped up. An inscription
in Chinese was placed upon the heap: "Mackay, the black-bearded devil,
lies here. His work is over." When Tamsui was besieged, foreigners were
offered refuge aboard a British warship. Mackay refused the offer. The
Christians were suffering and he would remain with them. Later a severe
illness forced his removal to the mainland for medical treatment. While
detained abroad, Mackay letters express his desire to be with the believers
and his concern that the establishment of French sovereignty over Taiwan
would produce domination by Roman Catholicism. He wrote, "O, to be there
and die if need be, with the poor people for whose salvation I have had
the privilege of labouring so long! It makes me tremble to think of Romish
priest-craft in dear beloved Formosa, should the French take possession
and hold it." (Mackay p. 39-14)
Marriage
George Mackay went to Taiwan to bring the gospel to all people, both men
and women. The difficulty of reaching women concerned him. He wrote back
to Canada in 1877 "I have been for a long time grieved at heart to see
the women here despised and left within their homes, while [their] husbands
and brothers attend services. I have pleaded and prayed and wept. Sometimes
amongst 200 hearers only 2 or 3 women are present." (Mackay p. 33-34)
Mackay was ready to take a bold step which shocked westerners both in
Taiwan and back in Canada. The Victorian era emphasised racial separation
and inter-racial marriage was considered a taboo. Christians and most
missionaries shared these same Victorian values. It is difficult to think
of any western missionary in the nineteenth century who married across
racial lines. George L. Mackay was ready to take an "audacious act of
complete identification with the people" he came to serve -- he would
marry a local woman. He wrote: " I have determined God willing, to take
a Chinese lady to become my helpmeet, and labor for these perishing thousands.
She is a young devoted, earnest Christian who will, I believe, labor until
death for the salvation of souls. My great motive in this is that I may
be more instrumental in the salvation of souls. I cannot reach that class
myself, and as I believe that Chinese and Canadians are alike in the presence
of our Lord, I act accordingly.. It matters nothing to me what people
think, if I can win more souls, and I think I can."(Mackay p. 34)
It was not that there were no possibilities of a spouse from Canada. Mackay
acknowledged: "Brother R. just sent me a note saying there are 'charming
ladies in Canada, one of which would come out as my help-meet.' I am not
thinking about 'charming ladies.' I am thinking how I can do most for
Jesus. This is a trying climate for foreign ladies. A foreign lady cannot
live ... in the country [side], and she cannot reach the women by living
in the port."(Mackay p. 34)
In May, 1878 George Mackay went to the British consulate in Tamsui and
was married to Chang Tsung-Ming ('Minnie') of Wu Ku Keng. Evidently the
marriage was a happy one: "Miss Chang... made her husband a loving and
devoted wife to the day of his death. ... The marriage was blessed with
three children." (Malcolm p. 48) The Makays had two daughters, Ma-Lien
(Mary Ellen, 1879-1959) and I-Li ('Bella', 1880-1970) and one son, Jui-Lien
(George William, 1882-1969)
Honeymoon
The value of Mackay's bold strategy was soon evident. For his honeymoon,
he took his new bride on a tour of gospel stations. He reported: "At every
station women who never entered the chapel before attended and listened
as she, sitting amongst them, told the story of redeeming love. Women
who formerly attended but seemed afraid to come forward, now took their
places confidently at her side." (Mackay p. 36) It was not an easy trip.
They were drenched with rain, forded swollen streams and walked with blistered
feet. Yet there were compensations. At another place Mackay recorded,
"Mrs Mackay went from house to house exhorting the women to attend the
service and the result was gratifying.... In the evening quite a number
of women were present, and after worship Mrs Mackay spent an hour teaching
them to sing several hymns. ..." (Mackay p. 36). The results were long-lasting:
"By forsaking bachelorhood Mackay was able to interest many more Taiwanese
women in Christianity. Mrs. Mackay, with her attractive personality, brought
many Chinese women to Christ." (Malcolm p. 48)
The Harvest
In 1883 George Mackay began to see a gospel harvest. He reported, "I am
on the east coast, four days journey from Tamsui. Fully 1,000 have thrown
away their idols and wish to be taught Christianity... I never passed
through such experiences. Hallelujah! Blessed be God, Jesus reigns! O,
the scenes these days! Now I am ready to depart. I have seen the glory
of God!" (Mackay p. 43) The gospel was particularly effective among some
indigenous groups, such as the Kavalan Pingpu tribes-people. Mackay and
his 'gospel team' spent 2 months laboring there reaping a harvest. On
one occasion Mackay cabled "One thousand aboriginals threw idols away."
Some weeks later he wrote again: "My cablegram was below the mark. Upward
of 2,000 have thrown away their idols and wish to follow the Lord of Hosts.
... What a scene! What an outburst when they sang: 'How sweet the name
of Jesus sounds, In a believer's ear.' In a village of upward of 200,
every soul wants to be a Christian. Every house is cleansed of idols."
(Mackay p. 43-44) Mackay recognized that the work had only just begun
when idols were destroyed. He knew the importance of raising up the new
believers in faith and holy living.
The harvest continued for some years. In 1886 Mackay visited the E coast
around Hualien with A Hoa. He wrote: "We visited eighteen stations ..
I preached mostly in the open air under a burning sun. We baptized 1,138
- all converts who would have been baptized sooner but for the French
invasion." (Mackay p. 44)
Fellow-Labourers
George L. Mackay pioneered the work in N. Taiwan alone. His 1888 report
has the subtitle: "Field selected and Mission begun by G. L. Mackay alone
in 1872." Other workers from Canada came at various intervals to assist
Mackay. Their short durations of labour testify to the difficulties of
the climate and disease for westerners in the nineteenth century. Dr.
J. B. Fraser arrived in 1874 but departed in 1877. Dr. K. F. Junor came
in 1878 but left in 1882. In both cases major health problems caused their
short tenure in Taiwan. John Jamieson laboured longer, from 1882 until
his death in 1891. W. Gauld arrived in Taiwan in 1892 and remained after
Mackay's death in 1901. It is a testimony to Mackay's strong physical
constitution and determination that he was able to labour in Taiwan for
close to 30 years.
In 1881 Mackay returned to Canada for a brief visit accompanied by his
wife of 3 years. Once there he sought more labourers for Taiwan. A young
man of about 22 was present from the London area of Ontario - Jonathan
Goforth. His biographer records: " One epochal day [Goforth] went to hear
an address by the heroic missionary pioneer, George L. Mackay of Formosa.....
Mackay pressed home the needs and claims of the heathen world, especially
of Formosa. He told how he had been going far and wide in Canada seeking
missionary reinforcements but so far he had not found even one young man
willing to respond.... He continued, "I am going back alone. It will not
be long before my bones will be lying on some Formosan hillside. To me
the heartbreak is that no young man has heard the call to come and carry
on the work that I have begun."
As Goforth heard these words he was "overwhelmed with shame". He felt:
"There was I, bought with the precious blood of Jesus Christ, daring to
dispose of my life as I pleased. Then and there I capitulated to Christ.
From that hour I became a foreign missionary." (Harrison p. ) Seven years
later Jonathan Goforth sailed for China. He did not labour in Taiwan,
but he did a great work in Northern China, Manchuria and Korea.
Conclusion
George L. Mackay loved Taiwan and its people. He expressed his feelings
in verse:
"How dear is Formosa to my heart! On that island the best of my years
have been spent.
How dear is Formosa to my heart! A lifetime of joy is centered here.
I love to look up to its lofty peaks, down into its yawning chasms, and
away out on its surging seas.
How willing I am to gaze upon these forever!
My heart's ties to Taiwan cannot be severed! To that island I devote my
life.
My heart's ties to Taiwan cannot be severed! There I find my joy.
I should like to find a final resting place within sound of its surf and
under the shade of its waving bamboo."
-"My Final Resting Place" by George Mackay.
His love was expressed in bringing God's greatest gift. "I love its dark-skinned
[people]... among whom I have gone these twenty-three years, preaching
the gospel of Jesus. To serve them in the gospel I would gladly, a thousand
times over, give up my life. . . There I hope to spend what remains of
my life, and when my day of service is over...."("From Far Formosa..."
Mackay)
In 1901 Mackay died from throat cancer at the age of only 57. He is buried
in Tanshui, Taiwan, the place where he first brought the gospel. His tomb
is not in the cemetery for foreigners.
- Nigel Tomes
References
Mackay, George Leslie "Some Facts about North Formosa Mission - State
of the Mission in 1888" Kelly & Walsh Ltd. Hong Kong, 1888, 9pp.
Mackay, George Leslie "From Far Formosa: The Island, Its People, and
Mission" Rev. J. A. MacDonald (editor), Fleming H. Revell Comapny,
New York, 1896
Mackay, Rev. R. P. "Life of George Leslie Mackay, D.D. 1884-1901"
Board of Foreign Missions, Toronto, Canada, 1913, 60pp.
MacLeod, A. Donald, "Far Formosa is Dear to My Heart" in Channels
(Winter 2001) vol. 17, #1, Special History Edition
MacMillan, Hugh, Then Till Now in Formosa, English and Canadian
Presbyterian Missions in Formosa, 1953
Malcolm, George A. The Christian Layman in Formosa - One Hundred Years
of Christian Witness,Master of Theology Thesis submitted to Toronto
School of Graduate Studies, Knox College, Toronto, 1965
Marian, Keith, ("pseudonym of Mary Esther MacGregor") The Black-Bearded
Barbarian, (first published 1912) available on the Internet as a "Project
Gutenberg E-text" book
Tai Pao-Tsun "Mackay's Legacy to Taiwan" in Taiwan News 2001-06-04
Special Column
Harrison, Eugene Myers Jonathan Goforth, 1859-1936 The Holy Spirit's
Man in China
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