City of Tranquil Light Read online

  ALSO BY BO CALDWELL

  The Distant Land of My Father

  City of Tranquil Light

  City of Tranquil Light

  •

  A NOVEL

  BO CALDWELL

  Henry Holt and Company | New York

  Henry Holt and Company, LLC

  Publishers since 1866

  175 Fifth Avenue

  New York, New York 10010

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  Henry Holt® and ® are registered trademarks of

  Henry Holt and Company, LLC.

  Copyright © 2010 by Bo Caldwell

  All rights reserved.

  Distributed in Canada by H. B. Fenn and Company Ltd.

  Library of Congress Cataloging-in-Publication Data

  Caldwell, Bo.

  City of tranquil light: a novel / Bo Caldwell.—1st ed.

  p. cm.

  ISBN 978-0-8050-9228-8

  1. Missionaries—China—Fiction. 2. Americans—China—Fiction. 3. China—Social conditions—20th century—Fiction. 4. China—Fiction. I. Title.

  PS3603.A43C57 2010

  813'.6—dc22

  2009045449

  Henry Holt books are available for special promotions and premiums. For details contact: Director, Special Markets.

  First edition 2010

  Designed by Kelly S. Too

  Printed in the United States of America

  1 3 5 7 9 10 8 6 4 2

  This is a work of fiction. All of the characters, organizations, and events portrayed in this novel are either products of the author’s imagination or are used fictitiously.

  For Kate and Scotty and Ron, real and constant blessings in my life—with love

  CONTENTS

  Shepherd-Teacher

  The Journey Inland, 1906

  Ch’eng An Fu, 1907–1908

  Kuang P’ing Ch’eng, 1909–1911

  Firstborn, 1915–1917

  Famine, 1918–1922

  Civil War, 1925–1928

  Beautiful Country, 1932–1946

  Think and Want, Family and Home, 1966

  Acknowledgments

  City of Tranquil Light

  Shepherd-Teacher

  Suppose it is an autumn day, fine and clear and cool. Late afternoon, when the sun nears the horizon and turns the sky into a watercolor of pastels. It is beautiful, as though God is showing off. As you approach the city you first see its wall, an immense gray brick structure that is as solid as it is imposing, nearly as wide as it is high, some thirty feet. If you are coming from the east, it will be in sharp silhouette against the lovely changing sky. Near the city the air begins to smell of smoke, but mostly it has the sweet, clean scent of the ripening winter wheat in the surrounding fields.

  From a distance the city may not look like much; only that dark wall is visible, and what can that tell you? Some say the cities in the North China Plain are by and large alike, one indistinguishable from another; to them this one might look like any other. But it is not; I can testify to this, for it is the place on this earth that I love the most, the city in which my wife and I lived for nearly twenty-five years among beggars and bandits and farmers and scholars and peasants, people whom we deeply loved. The name of the city is Kuang P’ing Ch’eng—City of Tranquil Light—and although I now reside in southern California and have for many years, that faraway place remains my home.

  And it is often in my thoughts. Above my bed hang three Chinese scrolls depicting New Testament scenes, painted by our most improbable convert and given to me when we left China. In the first, the prodigal son kneels at his father’s feet as the father rests his hands on the young man’s head. The son’s pigtail is disheveled and his blue peasant’s tunic and trousers are dirty and torn, while the father’s violet silk robe is immaculate. In the second, an oriental woman lovingly washes our Lord’s feet with her tears and dries them with her long black hair, her own bound feet tucked beneath her, and in the third, a slight but sturdy Zacchaeus, wearing a gray scholar’s robe and with his long braided queue hanging down his back, climbs a persimmon tree for a glimpse of Yeh-Su, Jesus. A Chinese lantern of bright red silk—red is the color of happiness—hangs over my writing table, and a small carved chest made of camphor wood holds my woolen sweaters. My Chinese New Testament, its spine soft and its pages worn, sits on the table by my reading chair, with a strip of faded red paper, a calling card given to me long ago, marking my place. I still read the Scriptures in Chinese; I find I am more at home in it than I am in English, just as my Chinese name, Kung P’ei Te, given to me at the beginning of this century, seems more a part of me than my legal name, Will Kiehn.

  On my dresser is the photograph taken on our wedding day, November 4, 1908. Katherine and I were married at the American Consulate in Shanghai, and we are wearing Chinese clothes in the picture; our western clothes were too shabby for the occasion, and by then we had dressed in Chinese clothes for two years. Next to the photograph is my wife’s diary, a thin volume I never read while she was alive but whose pages I now know by heart. Reading her sporadic entries is bittersweet, for while they bring our years together to life, they also show me my flaws and the ways in which I hurt her, unintentional though they were. But her pages make it seem that she is near, and if the price I pay for that closeness is regret it is a bargain still, albeit a painful one. I was her husband for over thirty-seven years, during which the longest we were apart was thirty-one days. She taught me the self-discipline I lacked, believed I was capable of far more than I did, and loved me as a young man as well as an old one. She was the one and only love of my life.

  When I was twenty-one and on my way to China, I tried to envision my life there. I saw myself preaching to huge gatherings of people, baptizing eager new converts, working with my brothers in Christ to improve their lives. I did not foresee the hardships and dangers that lay ahead: the loss of one so precious, the slow and painful deprivation of drought and famine, the continual peril of violence, the devastation of war, the threat to my own dear wife. Again and again we were saved by the people we had come to help and carried through by the Lord we had come to serve. I am amazed at His faithfulness; even now our lives there fill me with awe.

  Last week when I was sitting in the small reading room of the retirement home in which I live, a man selling Fuller brushes visited. It was a hot day, and the man was invited in for a glass of water. He looked to be about fifty years old. There were several of us in the reading room, and as the salesman approached and awkwardly began to show us his great variety of brushes—nailbrushes, hairbrushes, toothbrushes, scrub brushes, whisk brooms—I heard his difficulty with English, and because he was oriental I asked if he spoke the standard language, Mandarin. He nodded and I began to speak in our shared tongue, and when he asked my Chinese name and I gave it, he stared at me in wonder.

  “Mu shih,” he said urgently, Mandarin for shepherd-teacher—pastor—“you baptized me and took me into church fellowship when I was a young man. I am your son.”

  I am retired now, and while at the age of eighty-one I know this is as it must be, it is strange not to be involved in active ministry; gone are the responsibilities that filled my life for so many years. I continue my work by praying for those who still serve, which I am able to do as my mind is sound. My physical health is also good; my nephew, John, a medical doctor, keeps careful watch over me, and I am well taken care of in these years, measured and monitored as never before. My niece, Madeleine, and my great-nieces and -nephews and their children also visit, and I am doted on by these younger generations.

  I am also in the good company of many who have placed the Great Commission foremost in their lives. I live at Glenwood Manor, a home for retired missionaries in Claremont, Cal
ifornia, a small town some thirty miles east of Los Angeles. With its parades on the Fourth of July and Homecoming Weekend, its parks, and its tidy downtown, Claremont is wholesome and wholly American. From my room I look out on a small vegetable garden that thrives despite my come-and-go attention. Beyond the garden are the city’s eucalyptus-lined streets, and beyond them citrus groves and the foothills of the San Gabriel Mountains and Mount Baldy. Each morning I walk to Memorial Park and the Public Library, and afterward I answer letters and read a daily Chinese newspaper and books to which I had no access during my years in China. Once a week I read a newspaper in German, the language of my parents and my childhood. At the start of the day when I read the Scriptures, I see truths I have never seen before, even after several decades of preaching the Gospel. And I dream of Chung-Kuo, the Middle Kingdom: China.

  I am an ordinary man and an unlikely missionary. The talents I have been able to offer my Lord are small and few and far outnumbered by my faults. I am often slow in getting things done, and at times I exhibit a marked willingness to avoid work. I have never considered myself an intuitive person, and I am inexperienced in many of the ways of modern life. I have, for example, never learned how to drive—I gave up after twice failing the required test—and I know little about the world of finance. I am absentminded and I often misplace things, and while I struggle with pride, I am rarely angry. Nor am I greedy, for which I have my heritage to thank; I am the son and grandson of Mennonite farmers who came to America for religious freedom, and I was raised to aspire to a simple life of farming the land and following Christ. But despite my ordinariness and the smallness of my talents, I have led an extraordinary life. This is God’s grace, His unearned favor.

  When I was twelve years old, a missionary spoke at the small schoolhouse in Washita County, Oklahoma, where my three brothers and two sisters and I were taught weekdays for six months of the year. We spoke English at school, but at home and in church we still spoke the mother tongue, low German, though our parents had been in America for more than twenty years. German must be God’s language, my uncle told me with great seriousness, because that’s what the Bible was written in. He did not see the humor in this.

  The missionary was from India and he said he was returning there the following month, which I found startling, for he was old and frail. He told our class that in foreign lands the need for those to share the Good News and to care for people’s bodies and souls was great, and that a missionary could be a doctor in the mission field as long as he had a good strong brush and plenty of soap and water. “A missionary brings light to the darkness,” he said. “We are called to go where there is little light, and where there are people in need of help.”

  It seemed he was speaking directly to me; my face grew hot and I felt a pull somewhere inside. At the end of class when the offering was taken, I gave all I had—the quarter I had earned for work on the farm, plus six pennies.

  At that time, I had not yet been baptized. As Mennonites we believed that faith comes not as an inheritance but as a personal decision; it is a gift freely offered and up to each individual to accept. My parents worked hard to help their children be ready to receive that gift; my mother knelt and prayed with us each morning, and in the evening my father read to us from Scripture. I was taught that faith should be apparent in every area of one’s life, and I saw evidence of my parents’ faith in their actions. They shared what they had with those who had less, they never turned a stranger away, and they showed me that loving our neighbor often meant feeding and clothing him, even if that involved less comfort for us. These things were as much a given in our home as taking your hat off when you were spoken to.

  While faith was not my inheritance, it was my heritage. My German ancestors were people who lived apart from the world and much to themselves in Prussia, preferring not to unite with the state and its church. They wanted no part in government affairs and refused to take up firearms, for doing so would violate the commandment Thou shalt not kill. Czarina Catherine II of Russia, hearing that the community was skilled in building dikes, offered its members a deal: she would give them large tracts of virgin farmland in Polish Russia and the freedom to practice their beliefs, in return for which the people would improve the land.

  Mennonites believe in the dignity of labor, and they accepted Catherine’s offer. Six thousand souls left Prussia for Polish Russia, where they built their own churches and schools and were exempted from military service. They were allowed to substitute an affirmation for an oath—swearing of any kind was forbidden by God—and they were allowed to bury their own dead. They began to work the swampland along the Vistula River, where they built dikes high enough to keep the river’s overflow from the lowlands, eventually transforming vast expanses of swampland into thousands of acres of wheat. They continued to speak German and they thrived for many years.

  Until 1873, when Alexander II, Catherine’s great-grandson, revoked their special privileges, causing the community to look once more for a place where they would be free of the demands of an aristocratic government. The United States seemed to be the answer; its Constitution promised equal rights to all, and Congress had passed a bill that excused conscientious objectors from bearing arms. The community sent a delegation to America to spy out the land, and they returned with good news: fertile farmland could be had for very little, and the state of Kansas exempted Mennonites from military service. The Santa Fe railroad sent an agent to Russia to offer free transportation on a chartered steamer.

  Thus in October of 1874, after selling their land for a fraction of its value, it was to America that everyone went. With their families and friends, my parents traveled by rail to Antwerp and from there to New York on the Netherland. The group settled in Kansas, but my parents soon found that their one-hundred-and-sixty-acre farm was too small to support a family of six. In 1885, the year I was born, they traveled to the western part of Oklahoma territory and leased a section of land that had never been cultivated.

  Again and again, my ancestors said yes to God, and as I grew I saw those around me say yes as well. Over the months then years I watched one person after another in our community walk forward at Sunday services. At times I looked wistfully, even enviously, at the new church members and wished that I, too, could say the words, could produce the faith. But I could not; I was suspicious of God and was afraid that, if I said yes to Him, He would change me in ways I would not like and ask of me things I did not want to do. I thought of the visiting missionary, and of what I had felt as he spoke. What if God should ask me to leave home? That I could never do. So I tolerated the restlessness that dwelt in my heart and decided that faith could wait.

  Which it did, for four years, until early one morning in late summer when I was in the fields. I was sixteen years old and farming was what I loved. I knew how to prepare seedbeds, plow the fields, plant and tend our crops, and harvest wheat and fruit at the optimal time, and I felt a deep satisfaction in watching things grow. Our property was bound by a creek to the north and a line of dogwood trees to the south, with the Washita River running through the center of our land. To the south of the river we grew wheat and to the north was grassland for cattle, with orchards on either side. We harvested more grain and fruit than we could haul to market, and nearly everything on our table came from our farm: cheese and sausage, bread and eggs and jam, apples and peaches and corn.

  That morning I fell to my knees behind the plow to pray before I began the day’s work, just as I did every morning, for while I was unable to surrender myself to God, I was equally unable to turn my back on Him, and I could not discard my habit of cautious prayer. The day was already hot and the sun warmed my back as I knelt in the cool red dirt and thanked God for my life and asked Him to help me plow a straight line.

  I was about to stand when something stopped me. It was the quiet, a deep calm that I did not want to leave or disturb. I stayed very still, and as I gazed out at the wide expanse of rich red earth, my mind and heart grew still as well
. I felt a Presence that seemed to surround me and pursue me at the same time, a Presence that I knew was God, and I had the sense that I was deeply loved and cared for. I had been told of this love since I was small, but on that morning it seemed to move from my head into my heart; knowledge became belief. As I remained kneeling in the red soil, it seemed that the gift of faith was being offered to me. I whispered, “Help me to believe,” and a feeling of great relief came over me as I realized how I had been longing for enough faith to give myself over. From somewhere inside I felt a yes, and an unfamiliar peace replaced the restlessness in my soul.

  Two weeks later, I gave my testimony at our meetinghouse. As I looked out at the congregation, my face grew hot and my voice trembled and I felt myself perspire, but I persevered. Four Sundays later, with our congregation gathered around me, I walked into the clear rushing water of the Washita River. As I knelt, our pastor cupped his hands behind my head and I lay back in the water and felt it rush over me. Then I was up, gasping and wet and cold, and I felt new.

  When I finished school three years later, my father sent me to the Gemeinde Schule—community school—a small Bible academy established by the church in nearby Corn, Oklahoma. The younger members of our church community were trained to take on the work of the older ones; my father hoped that when I finished at the academy I would attend the church’s Bible College in Hutchinson, Kansas, then return home to become superintendent of our Sunday school.

  But that is not what happened. On a Saturday afternoon in late summer of 1906, a few weeks before I was to leave for Kansas, we had a visitor. His name was Edward Geisler, and he and my father greeted each other with a holy kiss, the custom among members of our faith. He was nearly family, my father said; Edward had left Russia in the same group as our family, and he had given himself to God’s service. He had traveled to China in 1901 with five other young volunteers as part of the South Chihli Mission, and a few years later he and his wife and another Mennonite, the first Mennonite missionaries in China, had formed the China Mennonite Missionary Society. Now he had come home from China’s interior to seek an increase in support for their work and to take new recruits back with him to China. “Our friend is following the Great Commission,” my father said. “ ‘Go out to the whole world; proclaim the Gospel to all creation.’ ”