ROL congregatie in Binnen-Mongolie.

De Scheutisten  besloten dus om in het weinig ontwikkelde Noorden van China “bij de mensen voorbij de Grote Muur” te gaan wonen. Het betrof hier voornamelijk boeren en Mongoolse nomaden. Samen met hen trachtten zij het bestaan van de bevolking te verbeteren door:

• Landbouwontwikkeling

Samen met hen maakten zij gebruik van het water van de Gele Stroom, Gele Rivier, om een irrigatiesysteem te ontwikkelen dat tienduizenden hectaren grond vruchtbaar maakte.Hierbij kregen boeren de beschikking over een stukje eigen grond.
Deze mensen werden dan ook vaak meteen tot christen gedoopt.

• Bevordering van het onderwijs

Zij richtten honderden scholen op: lagere, middelbare, ook een normaalschool voor jongens en een voor meisjes, een school voor verplegers en verpleegsters.

• Ziekenzorg, bestrijding van epidemieën

In de dorpen werden klinieken geopend waar de zieken een eerste verzorging konden krijgen.
Het regionale hospitaal van Suiyuan was het enige hospitaal in Binnen-Mongolië dat gespecialiseerde verzorging verstrekte aan zieken uit heel de provincie.
Ook werden verstoten weeskinderen , zoals eerder al aangegeven, opgevangen in door de Scheutisten gebouwde weeshuizen in navolging van de door Fransen gestichte weeshuizen vanaf 1843.
De Sainte-Enfance (Heilige Kindertijd, Heilige Kindsheid, 1843, Parijs) was vooral geïnteresseerd in jonge Chinezen.
Er werden weeshuizen opgericht voor verlaten kinderen. Indien nodig werden ze gekocht, gedoopt en kregen ze een katholieke opvoeding.

• Wetenschappelijk onderzoek

Door zelfstudie werden veel Scheutisten experten in de Chinese en Mongoolse talen, in Chinese filosofie en letteren, kunst, architectuur en muziek, godsdiensten, aardrijkskunde, antropologie en etnologie.

• Oprichting van christengemeenschappen

Samen met al deze activiteiten ontstonden langzaam lokale kerkgemeenschappen.
Het aantal Christenen groeide van 6000 (in 1865) tot 230.000 (in 1950) verspreid in Christelijke dorpen over heel Noord-China. Chinese priesters werden gevormd in Groot Seminaries.
Bisdommen werden toevertrouwd aan eigen Chinese bisschoppen en priesters.
250 Scheutisten zijn overleden en begraven in China. 88 van hen stierven aan vlektyfus.
Veel graven werden verwoest tijdens de Culturele Revolutie* in de 20e eeuw.
De graven die er nog zijn worden door de Christenen onderhouden.

ENGLISH

In July 1864, Théophile Verbist, the founder of the Congregation of the Immaculate Heart of Mary in Brussels, first held a 'recruitment tour' along various major seminaries in the Netherlands. And so he ends up in Rijsenburg, where he addresses the theologians with such enthusiasm that he meets Ferdinand Hamer (1840-1900) from Nijmegen, Gerard Muiteman (1842-1877) from Utrecht, Theodoor Rutjes (1844-1896) from Duiven and also our Willem. Meijer from Zeddam sets on fire.

Willem therefore indeed chooses to join this congregation, with a monastery in Scheut. This is a district of the Belgian municipality of Anderlecht in the Brussels Capital Region. The missionaries are therefore also called 'Scheutists'. Just ordained as a priest in April 1866, he left for the eastern part of Inner Mongolia in September of the same year to work as a missionary. Together with Fathers Verlinden, Guisset and Thijs, Willem leaves Brussels by train for Marseille. On September 12 they sail with the English schooner The China via Malta to Alexandria in Egypt. Here they take the train to Suez where they arrive on September 19. They then sail further via Shanghai to the port city of Tientsin. After having endured a heavy storm, they did not arrive there until November 8.
The journey continues with horse and carriage. Via Beijing (Beijing) they reach the central mission post in Xiwantze, today's Chongli, on November 27. The journey took more than two and a half months!
Orphanage

Willem Meijer establishes two seminaries at the mission post in Xiwantze. And he manages a home for orphans there. Caring for abandoned children is central. These are usually girls. This is because sons have traditionally been more valuable in Chinese culture because they can support the family. The daughters are sometimes aborted, given away, abandoned or killed shortly after birth so that the family can have a son.

Willem is also really involved in the lives of the local population. In 1868, he wrote the following in a letter to Verbist about the forced marriage of a 17-year-old girl: “Her mother, as a widow, entered into a second marriage. The girl has taken refuge in our house of St. Enfant (House for the Protection of the Holy Childhood). She wants to commit herself to it as a virgo (virgin). However, since she has reached the marriageable age of 17, the sponsus (groom) appointed by her mother claims her and yesterday he threatened to elope her. Having our house monitored all the time is undoable, so what to do?”

ROLe  congregation in Inner Mongolia.
The Scheutists therefore decided to live in the poorly developed North of China “among the people beyond the Great Wall”. These were mainly farmers and Mongolian nomads. Together with them they tried to improve the existence of the population by:

Agricultural development
Together with them they used the water of the Yellow Stream, Yellow River, to develop an irrigation system that made tens of thousands of hectares of land fertile. Farmers were given a piece of their own land.
These people were often immediately baptized as Christians.

Promotion of education
They founded hundreds of schools: primary, secondary, also a normal school for boys and one for girls, a school for nurses.

Healthcare, combating epidemics
Clinics were opened in the villages where the sick could receive initial care. The regional hospital of Suiyuan was the only hospital in Inner Mongolia that provided specialized care to the sick from all over the province.
Also, rejected orphans, as mentioned earlier, were taken in by the Scheutists in orphanages, following the example of the orphanages founded by the French from 1843 onwards.
The Sainte-Enfance (Holy Childhood, Holy Childhood, 1843, Paris) was particularly interested in young Chinese.
Orphanages were established for abandoned children. If necessary, they were bought, baptized and given a Catholic education.

Scientific research
Through self-study, many Scheutists became experts in the Chinese and Mongolian languages, in Chinese philosophy and literature, art, architecture and music, religions, geography, anthropology and ethnology.

Establishment of Christian communities
Along with all these activities, local church communities slowly emerged.
The number of Christians grew from 6,000 (in 1865) to 230,000 (in 1950) spread in Christian villages all over Northern China. Chinese priests were formed in Major Seminaries.
Dioceses were entrusted to their own Chinese bishops and priests.
250 Scheutists died and were buried in China. 88 of them died of typhus.
Many graves were destroyed during the Cultural Revolution* in the 20th century.
The graves that remain are maintained by the Christians.

CHINESE:

1864 年 7 月，布鲁塞尔圣母圣心会创始人泰奥菲勒·韦尔比斯特 (Théophile Verbist) 首次在荷兰各大神学院举行了“招募之旅”。最后，他来到了里森堡，在那里，他热情地向神学家们发表演讲，并结识了来自奈梅亨的费迪南·哈默 (Ferdinand Hamer，1840-1900 年)、来自乌得勒支的杰拉德·穆特曼 (Gerard Muiteman，1842-1877 年)、来自杜伊文的西奥多·鲁杰斯 (Theodoor Rutjes，1844-1896 年) 以及来自泽丹的威廉·梅耶尔 (Willem. Meijer)。因此，威廉确实选择加入这个在 Scheut 拥有修道院的教会。这是比利时布鲁塞尔首都区安德莱赫特市的一个区。因此，传教士也被称为“Scheutists”。 1866 年 4 月，威廉刚被任命为​​神父，同年 9 月就前往内蒙古东部传教。

威廉与 Verlinden、Guisset 和 Thijs 神父一起乘火车离开布鲁塞尔前往马赛。9 月 12 日，他们乘坐英国帆船 The China 经马耳他前往埃及亚历山大。他们在这里乘火车前往苏伊士，并于 9 月 19 日抵达。然后他们经上海航行到港口城市天津。在经历了一场暴风雨后，他们直到 11 月 8 日才抵达那里。
他们继续乘坐马车旅行。11 月 27 日，他们经北京到达西湾子（今天的崇礼）的中央传教站。旅程持续了两个半月多！

孤儿院

威廉·梅耶尔在西湾子的传教站建立了两个神学院。他在那里管理着一个孤儿院。照顾被遗弃的儿童是他的重中之重。这些通常是女孩。这是因为在中国文化中，儿子传统上更有价值，因为他们可以养家糊口。女儿有时会在出生后不久就被堕胎、送人、遗弃或杀害，以便家里能有一个儿子。威廉也真正参与了当地居民的生活。1868 年，他在给维比斯特的一封信中，谈到了一名 17 岁女孩被迫结婚的情况：“她的母亲作为寡妇，进行了第二次婚姻。这个女孩在我们的圣方之家（圣婴庇护所）避难。她想以处女的身份献身于此。然而，由于她已经到了 17 岁的结婚年龄，她母亲指定的保镖（新郎）认领了她，昨天他威胁要让她私奔。我们的房子一直被监视是行不通的，那该怎么办呢？”

内蒙古ROLE会众。
因此，休特派决定“与塞外人民一起”生活在欠发达的中国北方。这些主要涉及农民和蒙古游牧民族。他们与他们一起努力通过以下方式改善人民的生活：

农业发展
他们与他们一起利用黄河的水开发了灌溉系统，使数万公顷的土地变得肥沃，使农民获得了一块自己的土地。
这些人常常立即受洗成为基督徒。

推广教育
他们建立了数百所学校：小学、中学，还有一所男子师范学校、一所女子师范学校、一所护士学校。

医疗保健、流行病控制
村庄开设了诊所，病人可以在那里得到初步护理。
绥远地区医院是内蒙古唯一一家为全省各地病人提供专业护理的医院。
如前所述，被拒绝的孤儿也在休伊特派建立的孤儿院得到照顾，这些孤儿院效仿了法国人自 1843 年建立的孤儿院。
Sainte-Enfance（神圣童年，神圣童年，1843年，巴黎）对中国年轻人特别感兴趣。
孤儿院是为被遗弃的儿童设立的。如有必要，他们会被购买、受洗并接受天主教教育。

研究
通过自学，许多休特主义者成为汉语和蒙古语、中国哲学和文学、艺术、建筑和音乐、宗教、地理、人类学和民族学方面的专家。

建立基督教团体
随着所有这些活动，地方教会团体慢慢出现。
基督徒人数从 6,000 人（1865 年）增加到 230,000 人（1950 年），遍布中国北方的基督教村庄。华人神父在主要神学院中成立。
教区被委托给自己的中国主教和神父。
250名舒伊特主义者已在中国去世并被安葬。其中88人死于斑疹伤寒。
许多坟墓在20世纪的文化大革命*期间被毁。
仍然存在的坟墓由基督徒维护。