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I. Origin. It is still a disputed question where the first college Association was formed. It is certain, however, that the first two were organized in the University of Virginia and the university of Michigan in the year 1858. During the next twenty years about twenty-five Associations were formed in the colleges of the united States and Canada. Some of them were the result of the pioneer work of mr. Robert Weidensall, but the greater part sprang up spontaneously. These early Associations were not bound together by any tie whatever; in fact they did not know of the existence of each other. They had, as a rule, widely divergent and narrow purposes and methods of work.

On the sixth day of june, 1877,students representing twenty-one colleges met at the international convention of the Young Men¡¦s Christian Association, held that year in Louisville, Kentucky, to consider the practicability of forming a Christian intercollegiate movement under the auspices of that organization. These delegates came together in response to a letter sent out by the Association at Princeton. The original suggestion came from a conversation of Mr. William E. Dodge with a few of the Princeton students. As a result of the discussion of the students at Louisville, and of their presentation to the convention of the needs and possibilities of the student field, the intercollegiate department of the international work was organized. Mr. Luther D. Wishard was appointed as first college secretary, and began at once the extension and development of the work.

II Magnitude. The progress of the Movement among the institutions of North America has been, indeed, remarkable. It now includes, practically, every leading college and university in the United States and Canada. The following table indicates how rapid the progress has been:

In 1877¡Ð26 Associations¡Ð1,300 members
¡@1882¡Ð174¡@¡@¡§¡@¡@¡@8,500¡@¡§
¡@1877¡Ð258¡@¡@¡§¡@¡@¡@13,500¡@¡§
¡@1892¡Ð410¡@¡@¡§¡@¡@¡@27,000¡@¡§
¡@1894¡Ð455¡@¡@¡§¡@¡@¡@30,000¡@¡§

These statistics do not include either the colored, or the foreign college Associations. Should we add these, the total number would mount to over 500 Associations with nearly 35,000 members.

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Seven young aristocrats-two of them famous athletes, and another two, military officers-forsaking the comforts of England to work with a relatively unknown missionary society in the back country of China-this was a story the press could not pass up, and these young men immediately became religious celebrities.

Known as the Cambridge Seven, they were one of the grand gestures of nineteenth-century missions. Their story, published as The Evangelization of the World, was distributed free to every YMCA and YWCA throughout the British Empire and United States.

Though their time together was brief, they helped catapult the CIM from obscurity to "almost embarrassing prominence," and inspired hundreds of recruits for the CIM and other mission societies. In 1885, when the Seven arrived in China, the CIM had 163 missionaries; they doubled by 1890 and reached 800 by 1900, one-third of the entire Protestant missionary force.

Their story-especially their brief encounter with the infamous Pastor Hsi of Shansi (Shanxi)-has another dimension: it gives a glimpse into the unbounded enthusiasm of early Protestant missions and late-1800s Chinese Christianity.

The Seven

Though they are remembered together, each of the Seven made commitments of faith and to the CIM separately, and each had unique ministries in China.

Stanley Peregrine Smith was the orator, scintillating, introspective, bookish, a real "percussion cap!" (as D. E. Hoste called him, for "the gun was already loaded" and Smith was the charge that set off the explosion). Son of a London surgeon, he was captain of the Cambridge rowing team and thus one of the most famous men in England. He was born again in one of D. L. Moody's revivals and helped found the Cambridge Christian Union, forerunner of many student Christian organizations. Smith had a soapbox in Hyde Park where he preached "not the milk and water of religion but the cream of the gospel."

The second was Charlie Studd-"a Roman candle." He was even more famous as captain of the Cambridge cricket team. Inarticulate but charismatic, Studd could impress hostile audiences. Many students came to heckle, expecting one, as a professor put it, "wanting in manliness, unfit for the river or the cricket field, and only good for psalm-singing and pulling a long face. But the big, muscular hands and long arms of the ex-captain of the Cambridge Eight cricket team, stretched out in entreaty, while he eloquently told the old story of Redeeming Love, capsized their theory."

Shortly after he arrived in China, Studd came into an inheritance of £25,000 (several million dollars today), which he invested in "the Bank of Heaven." He gave £5,000 to D. L. Moody to build Moody Bible Institute, and £5,000 to General William Booth to send 50 Salvation Army missionaries to India.

William Wharton Cassels, "Will the Silent," was an ordained Anglican clergyman, curate of a poor parish in south London. He was, according to his biographer, inordinately reserved with "something more than introspection" and was "a fervent lover of order¡K. To him obedience to marching orders was fundamental. And so were unity, order, and authority."

Dixon E. Hoste also loved order. His father, Major-General Hoste, was an "uncompromising Christian" who ran his family with "military precision." Young Dick joined the Royal Artillery, where he was converted during the Moody revival and gave himself to Christ "as completely as he had given himself to soldiering," according to Hoste's biographer.

The Polhill-Turners came next. Cecil was a lieutenant in the Royal Dragoons in Ireland, and brother Arthur was studying to become a priest.

The final member was Montague Beauchamp, a "rich young man" from an old evangelical family who became a generous benefactor of the CIM.

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