After the Taiping War, Jiangnan moralist Yu Zhi (1809-1874) used publications to craft an image of himself an expert on local governance, an image which his students encouraged further in their framing of his posthumously printed works. However, whatever Yu's contributions were to the political musings of reformers like Feng Guifen and Zheng Guanying, who both penned glowing prefaces for his works, Yu’s most enthusiastically reprinted text was the explicitly evangelistic, vernacular Precious Scroll of Lord Pan, while his relationship to these greats is largely forgotten. Picking up from Meyer-Fong's analysis of Yu’s work in the context of the war and postwar reconstruction, in this paper I explore how tensions between his passionate preaching of Confucian morality and his sober essays on Confucian political affairs are reflected in postwar enthusiasm for reprinting his writings. How was Yu's religious fervor and moral didacticism, initially framed within the context of apocalyptic war, reframed to meet new political and religious needs of postwar Confucians? I argue that the ways in which those from outside Yu's direct circle of personal influence framed their republication of his works demonstrate how Yu's true legacy was one of zealous devotion to promoting Confucian mores at the local, vernacular level for the sake of bolstering Qing control. This asks us to redefine how and what terms like "Confucian conservative” or “Confucian fundamentalist” mean in the waning years of the Qing, and also highlights how Confucian religious proselytizing was inseparable from the Qing political agenda of social stability.