But, as if such divergent terms were not sufficiently confusing for the Chinese, the Protestants themselves have still more varied the Chinese characters for God.

Thus, in the first translation of the Bible, the term for God used is the Chinese character for "Spirit" (_Shen_); in the second translation this term is rejected and "Supreme Ruler" (_Shang ti_), substituted; the third translation reverts to the "Spirit"; the fourth returns to the "Supreme Ruler"; and the fifth, by Bishop Burdon of Hong Kong, and Dr.
Blodget of Peking, in 1884, rejects the title that was first accepted by the Jesuits, and accepts the title "Lord of Heaven" (_Tien Chu_), that was first rejected by the Jesuits.
"Many editions," says the Rev.J.Wherry, of Peking, "with other terms have since been published." "Bible work in particular," says the Rev.
Mr.Muirhead, of Shanghai, "is carried on under no small disadvantage in view of this state of things." "It is true, however," adds Mr.Muirhead, "that God has blest all terms in spite of our incongruity." But obviously the Chinese are a little puzzled to know which of the contending gods is most worthy of their allegiance.
But apart from the "Term Question" there must be irreconcilable antagonism between the two great missionary churches in China, for it cannot be forgotten that "in the development of the missionary idea three great tasks await the (Protestant) Church....

The second task is _to check the schemes of the Jesuit_.

In the great work of the world's evangelisation the Church has no foe at all comparable with the Jesuit....

Swayed ever by the vicious maxim that the end justifies the means, he would fain put back the shadow of the dial of human progress by half a dozen centuries.