Journal articles on the topic 'Christianity – Influence – China'
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1
Liu, Chao-Chun. "Discipled by the West?—The Influence of the Theology of Protestant Missionaries in China on Chinese Christianity through the Translation of the Chinese Union Version of the Bible." Religions 12, no. 4 (April 1, 2021): 250. http://dx.doi.org/10.3390/rel12040250.
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Over the last one hundred years, the Chinese Union Version of the Bible (CUV)—translated by Western Protestant missionaries—has enjoyed an unparalleled status as the Chinese Bible or the “Authorized Version” of the Chinese Bible. However, despite such towering significance, no scholarly works to date have systematically examined the influences of Protestant missionary theology on the translation of the CUV and, in turn, on Chinese Christianity. As an introductory attempt to explore this question, this paper first highlights this gap in current scholarship and the importance of filling this gap. Then, it presents four factors and two limitations in examining the theology of the CUV and conducts a case study on the theological topic of dichotomy versus trichotomy in the translation of the CUV along with four other Chinese Bible translations. After examining how the translators’ theology might have influenced these translations, it suggests how such influence through the translation of the CUV might have shaped Chinese Christianity both past and present, thereby demonstrating how the understanding of Chinese Christianity can be deepened by examining the relationships between missionaries’ theology, their Bible translations, and the development of Chinese Christianity.
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Shi, Jinghuan. "Cultural Mixture: Yenching Students and Missionary Christianity." Journal of American-East Asian Relations 14, no. 1-2 (2007): 131–42. http://dx.doi.org/10.1163/187656107793645131.
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AbstractYenching University, one of the most influential institutions in Chinese education in the first half of the twentieth century, also was emblematic of Sino-American cultural interchanges. Its development in the late 1910s and the 1920s coincided with a strong upsurge in national sentiment and anti-Christian movements in China. When the Communist victory and the Korean War brought patriotic anti-American feelings to a peak, the university was deeply shaken and was forced to close its doors. Forty years after its closure, Yenching’s name still arouses memories and fierce unresolved controversies. Both strong critics and defenders of the school need to include the Yenching experience in any discussion of cultural activities between the United States and China in the twentieth century. Yenching is more than a historical interlude, for the Yenching experience sheds light on issues that may influence the future of educational and cultural interactions in Sino-American relations.
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Lim, Francis. "“Serving the Lord”: Christianity, Work, and Social Engagement in China." Religions 10, no. 3 (March 14, 2019): 196. http://dx.doi.org/10.3390/rel10030196.
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This study examines how Chinese evangelical Protestant employees view work and the workplace, through the lens of their religion, and how they seek to influence the broader society, in a highly restrictive religious domain in China. Using the concept of everyday religion, I examined how these employees seek to integrate faith into their work and the workplace, and the issues and challenges they face in the process. While existing China-focused studies have mainly looked at the experience of the business elite and Christian bosses, I inquired into the experience of the employees, specifically the professional class. It was found that they did not see a clear boundary between the ‘religious’ and the ‘secular’ in the workplace. At the same time, they discursively constructed a distinction between their own Christian work ethos and that of their non-Christian colleagues. This discursive self-othering was double-edged. While it enabled the Christian employees to construct a distinctive workplace and social identity, it risked resulting in them being perceived negatively by non-Christian colleagues, as belonging to a “different kind” (linglei), thus, accentuating the social gulf and tension that might have already existed between the Christian and the non-Christian employees. Most regard the workplace as an important arena for the concrete expressions of their Christian faith and values in everyday life. In doing so, they seek a moral transformation of the workplace, as a way to transform the wider society. I argue that their effort to influence their colleagues and transform the workplace culture is an important kind of unobtrusive social engagement, without open mobilization in civil society.
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Truong, Anh. "The Conflicts Among Religious Orders of Christianity in China During the 17th and 18th Centuries." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 5 (November 2021): 57–71. http://dx.doi.org/10.15688/jvolsu4.2021.5.5.
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Introduction. The article studies the conflicts between the Spanish Mendicant Orders (Dominican Order, Franciscan Order, etc.) as well as the Society of Foreign Missions of Paris with Portuguese Society of Jesus, which took place during the 17th and 18th centuries in China. Methods and materials. To study this issue, the author used the original historical materials recorded by Western missionaries working in China during the 17th and 18th centuries and research works by Chinese and international scholars related to the Chinese Rites Controversy as well as the process of introduction and development of Christianity in this country during the 17th and 18th centuries. The author combines two main research methods of History Science (historical and logical methods) with other research methods (systemic approach, analysis, synthesis, comparison, etc.) to complete the study of this issue. Analysis. In the 17th and 18th centuries, the struggle for faith of the peoples in the Far East, especially China, became the desirable goal of religious orders of Christianity. Therefore, during this period, Western missionaries belonging to various religious orders of Christianity, such as the Society of Jesus, Mendicant Orders, Society of Foreign Missions of Paris, etc., gradually entered this country. In the course of evangelization, the struggle for influence as well as the right to manage missionary affairs in China at that time created conflicts among Christian religious orders. It is manifested in the form of a debate about Chinese rituals. In fact, these conflicts not only caused great losses to the missionary career of contemporary Christian religious orders taking place in China but also made the relationship between China’s ruling authorities and The Holy See became very tense. Results. Based on the study of the conflicts among religious orders of Christianity in China during the 17th and 18th centuries, the article clarifies characteristics, the root and direct causes leading to this phenomenon, making a certain contribution to the study of the relationship among religious orders in the process of introduction and development of Christianity in China in particular and the history of East-West cultural exchange in this country in general in the 17th and 18th centuries.
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Zhao Lixin. "The spread of Christianity in China and its influence on Hong Xiuquan's political thought." Journal of North-east Asian Cultures 1, no. 43 (June 2015): 5–15. http://dx.doi.org/10.17949/jneac.1.43.201506.001.
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Gao, Quan, Orlando Woods, and Xiaomei Cai. "The Influence of Masculinity and the Moderating Role of Religion on the Workplace Well-Being of Factory Workers in China." International Journal of Environmental Research and Public Health 18, no. 12 (June 9, 2021): 6250. http://dx.doi.org/10.3390/ijerph18126250.
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This paper explores how the intersection of masculinity and religion shapes workplace well-being by focusing on Christianity and the social construction of masculinity among factory workers in a city in China. While existing work on public and occupational health has respectively acknowledged masculinity’s influences on health and the religious and spiritual dimensions of well-being, there have been limited efforts to examine how variegated, and especially religious, masculinities influence people’s well-being in the workplace. Drawing on ethnography and in-depth interviews with 52 factory workers and 8 church leaders and factory managers, we found that: (1) Variegated masculinities were integrated into the factory labor regime to produce docile and productive bodies of workers. In particular, the militarized and masculine cultures in China’s factories largely deprived workers of their dignity and undermined their well-being. These toxic masculinities were associated with workers’ depression and suicidal behavior. (2) Christianity not only provided social and spiritual support for vulnerable factory workers, but also enabled them to construct a morally superior Christian manhood that phytologically empowered them and enhanced their resilience to exploitation. This paper highlights not only the gender mechanism of well-being, but also the ways religion mediates the social-psychological construction of masculinity.
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ZHENG, Xuejun. "Scientism, Nationalism, and Christianity: The Spread and Influence of Kotoku Shusui’s On the Obliteration of Christ in China." Cultura 16, no. 2 (January 1, 2019): 135–49. http://dx.doi.org/10.3726/cul022019.0009.
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Owing to Zhu Zhixin’s introduction and Liu Wendian’s translation, Japanese anarchist Kotoku Shusui’s On the Obliteration of Christ came to have a great impact on China’s Anti-Christian Movement following the May Fourth Movement. What these three texts oppose is not only Christian authority, but also political power. In a continuous line, these writings lay the basic framework for Chinese anti-Christian speech in the 1920s, as the combination of scientism and nationalism began to shape people’s perception of Christianity.
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Zimmerman-Liu, Teresa. "The Divine and Mystical Realm." Social Sciences and Missions 27, no. 2-3 (2014): 239–66. http://dx.doi.org/10.1163/18748945-02702017.
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Indigenous Chinese preacher Watchman Nee is considered to have had the greatest theological influence on China’s vibrant house church movement, yet there are few studies detailing his influence on church practices. This paper analyzes the writings of Watchman Nee and other Local Church members to show how Nee contextualized the message of Western missionaries to China, using subaltern strategies of returning to scriptural fundamentals and reducing the scale of organization and worship. He divested mission Christianity of its hegemonic trappings and created flexible Christian practices, which take place in the ‘divine and mystical realm,’ out of reach from ‘worldly’ power structures.
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Hsu, Madeline Y. "Chinese and American Collaborations through Educational Exchange during the Era of Exclusion, 1872–1955." Pacific Historical Review 83, no. 2 (November 2012): 314–32. http://dx.doi.org/10.1525/phr.2014.83.2.314.
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Overlapping communities of American missionaries and higher education administrators and faculty laid the foundations for international education in the United States during the first half-century of that movement’s existence. Their interests and activities in China, in conjunction with Chinese efforts to develop modern educational systems in the early twentieth century, meant that Chinese students featured prominently among foreign students in the United States. Through the education and career of Meng Zhi, an American-educated convert to Christianity, staunch patriot, and long-term director of the China Institute in America, this article examines the transition of international education programs from U.S.-dominated efforts to extend influence overseas to initiatives intended to advance Chinese nationalist projects for modernization.
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Xiyi Yao, Kevin. "The Hunan Bible Institute (Biola-in-China): A Stronghold of Fundamentalist Bible Training in China, 1916—1952." Studies in World Christianity 27, no. 2 (July 2021): 124–44. http://dx.doi.org/10.3366/swc.2021.0339.
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The Protestant Church in China has been deeply shaped by the fundamentalist movement of the early twentieth century. As happened in America, Bible schools featured very prominently in the movement in China. The Hunan Bible Institute (HBI) was one of the most important Bible schools, and thus constitutes a good case study for this kind of key fundamentalist institution in China. By tracing its historical trajectory from 1916 to 1952, this study argues (1) that HBI embodied the vision and rationale of the fundamentalist theological training and (2) that HBI was not just a school, but also a platform where some of the most influential figures and ministries of the Chinese fundamentalist camp converged. It became a hub of spreading dispensationalism within China, and a powerhouse of the revivals sweeping across the country in those decades. This fact highlights the critical roles and significance the Bible schools held for the fundamentalist movement in China of the early twentieth century. (3) HBI’s identity as ‘Biola-in-China’ demonstrates a deep interrelationship between the fundamentalist camps in China and America. The strong, but troublesome relation between HBI and Biola attests to intensifying tension between the Chinese Church’s independence and foreign missions’ control. By training church leaders and providing a fundamentalist ministry platform, HBI exerted considerable influence on the formation of conservative Protestant Christianity in China.
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Gewurtz, Margo S. "Introduction." Social Sciences and Missions 27, no. 1 (2014): 1–6. http://dx.doi.org/10.1163/18748945-02701001.
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During most of the modern history of the expansion of Western Christendom, China, as the world’s most populous country, was the great prize. Although the results were disappointing, as the numbers of converts both Protestant and Catholic remained relatively small throughout the height of China missions in the nineteenth and first half of the twentieth century, the promise of China missions never diminished. Despite the pre-eminence of China in overall mission history, very little attention has been given to the role and influence of China missions beyond the borders of China proper either to the Chinese diaspora or to the wider mission community. This special issue is a first attempt to explore the impact of “China” in missions beyond China’s borders. For our purposes, China becomes both a place where tactics and vocabulary could be invented and tried, a sort of laboratory for mission methodology, and a place of the imagination where “muscular” Christianity could be displayed and tested, or where medical practices were adapted with global implications. In more recent times, China missions, not allowed on the mainland after 1950, have once again as they did in the nineteenth century, addressed the needs of the Chinese diaspora in Europe and America. The essays in this collection challenge scholars to reflect more broadly on the variety of intercultural encounters enabled by missionary work, and ask us to think of this history trans-nationally by going beyond the borders of single nations or mission fields to embrace a global perspective.
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Xu, Ximian. "The Sage of Sages: T. C. Chao's Christology in Yesu Zhuan." Studies in World Christianity 23, no. 2 (August 2017): 162–80. http://dx.doi.org/10.3366/swc.2017.0182.
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T. C. Chao (Zhao Zichen, 1888–1979) was a leading Chinese theologian of the twentieth century. His Yesu Zhuan is a well-known book in China and accepted by many Chinese people as a way to know who Jesus is. Given this, this article will examine Chao's Christology in Yesu Zhuan. It will first introduce the historical context of Yesu Zhuan, including national crisis, cultural crisis and anti-Christian movements. Then, Chao's purpose and the methodology of writing Yesu Zhuan will be elaborated, which will be followed by a theological appraisal of Chao's methodology and Christology in Yesu Zhuan. By so doing, the article will demonstrate that under the influence of Western liberal theology and with the effort to indigenise Christianity in China, Chao actually portrays a ‘Jesus’ who is the most prominent Sage, the Sage of sages. That means he delineates a possible way in which Christian faith may be understood in Chinese culture. However, the ‘Jesus’ in Yesu Zhuan is a mere human being without divine nature. In the end, the Christology in Yesu Zhuan diametrically contradicts Chalcedonian Christology.
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Lloyd, Geoffrey. "Adversaries and authorities." Proceedings of the Cambridge Philological Society 40 (1994): 27–48. http://dx.doi.org/10.1017/s0068673500001814.
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The strategic aim of the set of studies I have embarked on in collaboration with the sinologist Nathan Sivin is to examine Greek and Chinese philosophy and science afresh. Limiting our main inquiries to the period down to about A.D. 300, when Christianity came to be a major factor in the Graeco-Roman world and Buddhism began to be an important influence in China, we aim to ask questions concerning the differences in the ways in which philosophy and science were done in ancient Greece and China, why there should have been such differences, and what the philosophy and science done owed to the social, political and institutional background of the circumstances in which they were produced. It is high time that historians of Greek and Chinese science stopped treating their subjects principally as happy hunting grounds for point-scoring, chalking up anticipations of modern science, and especially priority claims as to who did what first. For they could clearly not have been a preoccupation of the ancients themselves.
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Mencel, Marian. "Political and Economic Conditions in East Asia Under the Influece of the European Regime in the 16th–17th Century." Studia Gdańskie. Wizje i rzeczywistość XVI (March 27, 2020): 97–118. http://dx.doi.org/10.5604/01.3001.0014.2516.
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In the article, an attempt was made to identify the most important factors that contributed to the loss of dominant position of China in the South-East Asian region under the influence of the expansion of the European countries, which consisted inter alia of: competition – which revealed in the crushed medieval Europe; the scientific revolution, espe-cially in the fields of mathematics, astronomy, physics, chemistry and biology, to the transition to a capitalist and a highly industrial economy; the development of the rule of law and representative government based on the law of private property, liberating modern methods of economy and economics; modern medicine allowing to increase the quality and length of life; the development of the consumer society – releasing tech-nological progress in order to meet the growing demand; a high level of work ethic – revealing by the increase in productivity and the accumula-tion of capital; the influence of cultural civilization of ancient Greece, Rome and Christianity – acting in all of the areas of the socio-political and economic Europe.
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Lienemann-Perrin, Christine. "Configurations and Prefigurations of Conversion in the History of World Christianity." Mission Studies 34, no. 1 (March 1, 2017): 5–28. http://dx.doi.org/10.1163/15733831-12341481.
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Many contemporary understandings and implementations of conversion are prefigured in historical periods of world Christianity. In this paper, I consider a selection of historical moments, which together illustrate the broad variety of understandings and practices of conversion. I begin with conversion’s role in the formation of Christianity, followed by conversion in oriental Christianity under the influence of Islam from the seventh century. I then explore conversion in occidental Christianity during the early modern period. Exported to China in the seventeenth century, this conception ultimately failed to translate into the Chinese context. After briefly considering this development, I turn to an understanding of conversion that emerged in African societies, which responded in their own ways to Western missions during late colonialism. Finally, I consider the nature of conversion, de-conversion and re-conversion in secularized societies.很多当代对转化的认知及实施都是在世界基督教的历史阶段中被预示了的。在这篇文章中，我择选了部分历史片段，用以说明对转化的理解及实践的多样性。我以基督教成形中转化的角色为开始，进入到七世纪在伊斯兰教影响下的东方基督教的转化，然后探讨近现代欧美基督教的转化。当这概念在十七世纪进口到中国时，并未成功地转入中国社会。这之后，我会考查在非洲社会呈现的对转化的理解，他们怎样在后殖民主义时期以自己的方式回应西方宣教。最后，我会探讨在世俗化社会里转化，非转化及再转化的本质。Muchas interpretaciones y prácticas contemporáneas de la conversión fueron anticipadas en los períodos históricos del cristianismo. En este artículo, la autora considera una selección de momentos históricos que en conjunto ilustran la amplia variedad de entendimientos y prácticas de conversión. Comienza con el papel de la conversión en la formación del cristianismo, seguido, desde el siglovii, por la conversión en el cristianismo oriental bajo la influencia del Islam. A continuación, explora la conversión en el cristianismo occidental durante la Edad Moderna. Esta concepción fue exportada a la China en el sigloxviipero no pudo trasladarse al contexto chino. Luego de considerar brevemente este desarrollo, analiza el tipo de conversión que surgió en las sociedades africanas, que respondieron a su manera a las misiones occidentales durante la época del colonialismo tardío. Por último, considera la naturaleza de la conversión, la des-conversión y la re-conversión en las sociedades secularizadas.This article is in English.
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Dubrovskaya, Dinara V. "From Papal Envoys to Martyrs of the Faith: An Attempt in Generalization of Franciscan preaching in China in the 13th– 18th Centuries." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 216. http://dx.doi.org/10.31857/s086919080016686-1.
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The article is an attempt to systematize the preaching of the Franciscan order in China, starting with the papal embassies to the Great Khans who conquered the Middle Empire and founded the Yuan dynasty until the end of the 20th century. The author groups the information into several major periods, suggesting a five-stage periodization of the Franciscan presence in the Far East. A change in the preaching paradigm is noted during the 700 centuries of the fickle Minorites’ presence in China. While the first reconnaissance missions, achieving modest success in preaching to non-Chinese subjects of the Mongol emperors, were mainly diplomatic in nature, in modern times the mission, enjoying the support of the Spanish Padroado system, is purposefully concentrated on preaching work, especially among the poor segments of the population. Since the 16th century begins a change in the entire logistic paradigm of the Far Eastern missionary work. If in the Middle Ages the Pope had enough to send several barefoot Franciscans to the Tatars, then in modern times the church is already forced to reckon with the countries that divided the world, initiating the Age of Exploration, first of all, with Spain and Portugal, the two then superpowers, each of which supported their own preachers, competing for influence in India, China and Japan and giving the task of preaching Christianity an additional political dimension, laden with rivalry and intrigue. The article is a continuation of the piece by the same author, focusing on theoretical foundations of the Franciscan proselytization, published earlier [Dubrovskaya, 2020(1)].
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Reid, Anthony. "Female Roles in Pre-colonial Southeast Asia." Modern Asian Studies 22, no. 3 (July 1988): 629–45. http://dx.doi.org/10.1017/s0026749x00009720.
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Relations between the sexes are one of the areas in which a distinctive Southeast Asian pattern exists. Even the gradual strengthening of the influence of Islam, Christianity, Buddhism and Confucianism in their respective spheres over the last four centuries has by no means eliminated this common pattern of relatively high female autonomy and economic importance. In the sixteenth and seventeenth centuries the region probably represented one extreme of human experience on these issues. It could not be said that women were equal to men, since there were very few areas in which they competed directly. Women had different functions from men, but these included transplanting and harvesting rice, weaving, and marketing. Their reproductive role gave them magical and ritual powers which it was difficult for men to match. These factors may explain why the value of daughters was never questioned in Southeast Asia as it was in China, India, and the Middle East; on the contrary, ‘the more daughters a man has, the richer he is’ (Galvão, 1544: 89; cf. Legazpi, 1569: 61).
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Chen', Ke. "Syncretism of Christian and Asian features in the design of St. Paul's Church in Macau." Культура и искусство, no. 11 (November 2022): 68–79. http://dx.doi.org/10.7256/2454-0625.2022.11.37314.
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The subject of the study is the design of the Jesuit Church of St. Paul in Macau, built in 1602-1640. The plan and design of the temple are typical of the Jesuit churches of Europe, but the decoration is distinctive, which manifested a new strategy of the Jesuits. The focus of the publication is on the decor of the preserved western facade, combining both European Christian symbols and images, as well as Chinese and Japanese. The article shows how the Jesuits introduced the Christian doctrine into the consciousness of the inhabitants through the pictorial series familiar to the local population, seeking its speedy dissemination. The project of the church belongs to European masters, and local sculptors worked on the decoration. The novelty of the research lies in considering not only the historical aspects of the expansion of the influence of the Jesuit Order in the territories of the Far East in general, in China and Macau in particular, but also the artistic aspects, which is important, since art was an important tool for the Jesuits in promoting Christianity, especially in the era of the Counter-Reformation, after the Council of Trent. The main conclusion of the study is that the facade is a retablo of the Church of St. St. Paul's in Macau is a kind of doctrinal synthesis in stone: through images and inscriptions in Chinese and Latin, knowledge about Catholic doctrine and the basics of Christian teaching is transmitted to local residents.
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Augustine Owusu-Addo. "Visualising the historical development and belief system of confucianism." GSC Advanced Research and Reviews 11, no. 1 (April 30, 2022): 070–78. http://dx.doi.org/10.30574/gscarr.2022.11.1.0080.
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The main aim of this paper is to visualize the historical development and the belief system of Confucianism. Confucianism is a term used in Western literature as the name for the philosophy and religion based on the teachings of its founder Confucius.). Confucius believed that political order can be restored if the ideals, standards, and rites found in the ancient classics were put into practice. This practice developed from an ethico-political system of a paternal government based on the doctrine of humaneness. Confucianism has also spread well beyond China, and its principles and values are highly honoured in East Asian countries such as Japan, Korea, and Vietnam (Morgan 2001). The adoption of Confucianism as the official state ideology made Confucian learning the only legitimate content of state education during the Han dynasty. Confucianism has sometimes been purely humanistic, void of any religious elements. While it is true that Confucius did not dwell much into the religious dimension, there is sufficient inferences in his writings that points to this dimension. The basic tenets of Confucianism are captured in the teachings of Confucius which deal with social and moral values. The texts of Confucianism are traditionally known as the “Four Books and Five Classics”. One common practice derived from of this religion is ancestral worship. This is probably the most recognisable influence of Confucius on Chinese culture. The last section of this review takes a comparative look at Confucianism and Christianity. It points out gaps and the bridges that’s between Christians and Confucianism and how interreligious dialogues and the preaching of the gospel relates to Confucian teachings.
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Chang, Ning J. "Tension Within the Church: British Missionaries in Wuhan, 1913–28." Modern Asian Studies 33, no. 2 (April 1999): 421–44. http://dx.doi.org/10.1017/s0026749x99003376.
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The foreign missionary was always a prominent source of Sino-foreign friction. The appearance of Protestant missionaries in China's interior, and their intrusion into Chinese society in the latter half of the nineteenth century, caused strong resistance from the Chinese and many outbreaks of xenophobia. After the Boxer Uprising of 1900, however, this resistance and these outbreaks greatly declined. And the foreign missionary in the second and third decades of the twentieth century had to face new problems: namely, tension between the foreign and Chinese members within the church. In the late 1910s the missionaries found that their well-educated Chinese colleagues demanded equal treatment. Between 1925 and 1928 the missionaries and their Chinese members were involved in a severe conflict between ‘foreign’ Christianity and ‘Chinese’ nationalism, and this created even greater tension. How the missionaries responded to these problems, and how they influenced Christianity in China, deserve further analysis.
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Yang, Yi. "From Timothy Tingfang Lew to Bing Xin: The Bible and Poetic Innovation at Yenching University." Religions 13, no. 9 (September 13, 2022): 850. http://dx.doi.org/10.3390/rel13090850.
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The sweeping spread of Christianity in China since the late Qing Dynasty contributed to the construction of modern Chinese literature. Among scholars, this view is widely recognized. However, how the Bible as literature crossed the linguistic boundary and specifically influenced modern Chinese literature, especially the study of Chinese vernacular poetry, has not been thoroughly researched. Yenching University (1919–1952), a legendary ecclesiastical university in Peking, is famous for producing many famous modern writers. In the 1920s, at this university, the Bible deeply inspired and influenced several key writers in the history of modern Chinese literature and culture. This paper will review the poetry of these writers and analyze the following three questions: (1) How did biblical poetry take root in a historically non-Biblical cultural context through Christian higher education? (2) How was biblical poetry inherited and recreated in early twentieth century China in the circumstances of Yenching University? (3) How did Bible-inspired poetry contribute to and change the creation of modern Chinese literature?
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Wang, Marina Xiaojing. "Western Establishment or Chinese Sovereignty? The Tientsin Anglo-Chinese College during the Restore Educational Rights Movement, 1924–7." Studies in Church History 55 (June 2019): 577–92. http://dx.doi.org/10.1017/stc.2018.25.
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The 1920s were a vital period for the evolution of Christianity in China, during which the Anti-Christian Movement of 1922–7 brought Christianity under serious attack. A new conception of nationalism, influenced by Lenin's theory of imperialism, dramatically changed the way in which Christianity (and especially mission schools) was regarded, from being viewed as a positive factor in China's modernization to being seen as a hated cultural imperialist invasion. The period from 1924 to 1927 featured the demand for the restoration of educational rights, during which the identity of mission schools was used to stir up nationalist hatred. This article takes Tientsin Anglo-Chinese College (TACC) of the London Missionary Society (LMS) as a case study. It examines how the TACC missionary authorities responded to nationalistic sentiments emerging within the college and in society, and how they reacted towards the compulsory registration and consequent abolition of compulsory school religious education. It explores key issues behind the interaction between mission schools and the socio-political context, such as how TACC reconstructed its identity during the process of school registration, and how it negotiated with the Ministry of Education under the tension between two divergent approaches of Christianizing and nationalizing mission schools, a tension which became acute as a consequence of the application of regulations making school religious education and practice optional.
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Yao, Yu-Shuang, and Richard Gombrich. "Christianity as Model and Analogue in the Formation of the ‘Humanistic’ Buddhism of Tài X? and Hs?ng Yún." Buddhist Studies Review 34, no. 2 (January 19, 2018): 205–37. http://dx.doi.org/10.1558/bsrv.35392.
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This article examines how modern Chinese Buddhism has been influenced by Christianity. For our purposes ‘modern Chinese Buddhism’ refers to a form of what has become known in the West as ‘Engaged Buddhism’, but in Chinese is known by titles which can be translated ‘Humanistic Buddhism’ or ‘Buddhism for Human Life’. This tradition was initiated on the Chinese mainland between the two World Wars by the monk Tài X?, and Part one of the article is devoted to him. Since the communist conquest of China, its main branches have flourished in Taiwan, whence two of them have spread worldwide. The most successful, at least in numerical terms, has been Fo Guang Shan (‘Buddha’s Light Mountain’), founded by a personal disciple of Tài X?, Hsing Yun, now very old, and it is on this movement that we concentrate in Parts two and three. We differentiate between conscious imitation and analogous development due to similar social circumstances, and show how Protestant Christianity and Roman Catholicism have had different effects. In Part four, we examine Fo Guang Shan as a missionary religion.
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Шульга, Д. П. "NESTORIAN CHRISTIANITY IN TANG CHINA (ACCORDING TO THE EPITAPH OF MI JIFEN)." Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, no. 13 (February 15, 2022): 934–41. http://dx.doi.org/10.53737/2713-2021.2021.71.57.034.
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Сформулированное выходцем из Антиохийской богословской школы, архиепископом Константинополя Несторием радикальное диофизитство не только вызвало активные споры внутри средиземноморского христианского мира, но и стало отправной точкой для стремительного продвижения евангельских идей в Азию вплоть до Дальнего Востока. Несмотря на то, что«теологумен» Нестория достаточно быстро вышел из богословской практики, мы знаем в западной историографии «сирийских христиан» Шёлкового пути как «несториан». При этом на территории КНР прежде всего через эпиграфические и археологические источники открывается масса новой информации о бытовании на территории Поднебесной «светлого учения» (известного экзонима,происходящего от имени Нестория, в Китае не знали, потому именовали новую религию «景教», гдепервый иероглиф означает «солнечный свет», «сияние», «блеск», а второй — «учение», «религия»). В настоящей работе автор, опираясь на открытые в последние десятилетия материалы, попытается отчасти реконструировать бытование христианства среди согдийцев, бывших одной из наиболее активных торговых наций на Великом Шёлковом пути. Одной из интересных категорий инвентаря, который мы видим нередко в погребениях согдийцев, являются ромейские монеты (а чаще — имитации таковых разной степени качества). Зачастую подобные «солиды» несут на себе и христианскую символику (впрочем, их общая семантика и функции дискуссионны). Но при этом, например, несторианское вероисповедание семьи Ми Цзифэня доказывают, что несторианская стела, установленная в Чанане отнюдь не одинокий и случайный артефакт. Хотя количество«последователей сияющего учения» в самой империи Тан и вассальных Китаю западных уделах точно оценить невозможно, совершенно точно, что немало христиан оттуда воздействовали на религиозную жизнь Поднебесной. Formulated by a native of the Antioch Theological School, Archbishop of Constantinople Nestorius radical diophysitism not only caused active controversy within the Mediterranean Christendom but also became the starting point for the rapid advancement of evangelical ideas into Asia up to the Far East. Despite the fact that the “theologoumenon” of Nestorius quickly emerged from theological practice, we know “Syrian Christians” of the Silk Road as “Nestorians” in Western historiography. On the territory of the PRC (People's Republic of China), primarily through epigraphic and archaeological sources, at the same time it is revealed a lot of new information about the existence of a “bright doctrine” on the territory of the Celestial Empire (a famous exonym derived from the name of Nestorius who was not known in China, therefore theycalled the new religion “景教”, where the first hieroglyph means “sunlight”, “radiance”, and “brilliance”,and the second — “teaching”, “religion”). In this work, based on materials discovered in recent decades, the author will try to partially reconstruct the existence of Christianity among the Sogdians, who were one of the most active trading nations on the Great Silk Road. One of the interesting categories of equipment that we often see in the burials of Sogdians is Romean coins (and more often it is imitations of such of varying degrees of quality). Often such “solids” carry Christian symbols (though their general semantics and functions are debatable). But at the same time, for example, the Nestorian religion of the Mi Jifen family proves that the Nestorian stele installed in Changan is by no means a lonely and random artifact. Although the number of “followers of shining teachings” in the Tang Empire itself and Western destinies vassal to China cannot be accurately estimated, it is quite certain that many Christians from there influenced the religious life of the Celestial Empire.
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Yi-long, Huang. "Court Divination and Christianity in the K’Ang-Hsi Era." East Asian Science, Technology, and Medicine 10, no. 1 (June 25, 1991): 1–20. http://dx.doi.org/10.1163/26669323-01001001.
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It has been said that “ astrological interpretations are neither mumbo jumbo nor unsuccessful science. They are best understood, like modern economic indicators, as a technical framework for policy debates, resolved, as often as not, on other grounds. Faith in the validity of astrological categories, like confidence in extensively manipulated statistics today, persists despite their repeated failure to deliver accurate predictions.” The same might be remarked of divination as an element in the formation of imperial Chinese policy. This study aims to demonstrate that astrology, siting, and hemerology, because they provided a form for resolving opposed interests, played focal roles in great events . Their neglect by historians of science is unwarranted. Conversely, it is impossible without considering the involvement of divination to understand many changes in government policy. Yang Kuang-hsien’s celebrated anti-Christian movement in the K’ang-hsi era deeply influenced the scientific and cultural interchange between China and the West. Most previous studies of these movements have been focused on the calendar controversy between Yang and the Jesuits Johann Adam Schall vo n Bell (T’ang Jo-wang) and Ferdinand Verbiest (Nan Huai-jen). The inquiry summarized in this paper, however, indicates that deliberations in 1658 on the time of burial for Prince Jung, the fourth son of the Shih-tsu. the Shun-chih emperor, were pivotal for the fortunes of Christianity in the late seventeenth century. Hemerology, the choice of lucky days, an art tied to (among other activities) the siting of tombs, has been since the Han one of the most important responsibilities of the court astrologer, who was expected to propose dates for state ceremonies. Two groups of people, led by Yang and Schall respectively , used different traditions of hemerology in their attempts to control the Imperial Board of Astronomy. Both sides used sudden shifts in the political situation to attack their opponents. The controversy prompted the royal astronomers to involve themselves in what had been a long-standing dispute over siting among astrologers serving the common people. This case, previously seldom discussed, was in many ways the most important of the incidents that triggered the anti-missionary agitation in the early K’ang-hsi period. This seemingly trivial polemic over the time of an infant’s burial, in view of its fateful consequences for the introduction of Western thought into China, will serve as an excellent example of the political significance of astrology, siting, and hemerology. A second example discussions of the Dalai Lama's visit to Peking in 1652, in which traditional astrology played a larger role, demonstrates that its uses in political debate were part of a set of roles shared by the divinatory arts.
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Arrington, Aminta. "From Missionary Translation to Local Theological Inquiry: A Narrative History of the Lisu Bible." Studies in World Christianity 25, no. 2 (August 2019): 202–19. http://dx.doi.org/10.3366/swc.2019.0257.
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The Lisu are a largely Christian minority group in south-west China who, as an oral culture, express their faith more through a set of Christian practices done as a group and less through bible reading as individuals. Even so, the Lisu practice of Christianity specifically, and Lisu culture more generally, was profoundly impacted by the written scriptures. During the initial evangelisation of the Lisu by the China Inland Mission, missionaries created a written script for the Lisu language. Churches were constructed and organised, which led to the creation of bible schools and the work of bible translation. In the waves of government persecution after 1949, Lisu New Testaments were hidden away up in the mountains by Lisu Christians. After 1980, the Lisu reclaimed their faith by listening to the village elders tell the Old Story around the fires and reopening the churches that had been closed for twenty-two years. And they reclaimed their bible by retrieving the scriptures from the hills and copying them in the evening by the light of a torch. The Lisu bible has its own narrative history, consisting of script creating, translating, migrating, and copying by hand. At times it was largely influenced by the mission narrative, but at other times, the Lisu bible itself was the lead character in the story. Ultimately, the story of the Lisu bible reflects the Lisu Christian story of moving from missionary beginnings to local leadership and, ultimately, to local theological inquiry.
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Лай, Юеге. "ЖАНР ХУАНЯО і БУКЕТИ БАРОКО: МЕТАМОРФОЗИ БУТТЯ." Art and Design, no. 3 (December 5, 2019): 89–96. http://dx.doi.org/10.30857/2617-0272.2019.3.9.
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The purpose of the study is to identify the figurative and symbolic parallels of the depiction of flowers in the art of China and Europe. Methodology. The study made use of the methods: historical-cultural, comparative, artistic-stylistic, iconological, iconographic. Results. It is shown that in the art of China and Europe, the image of flowers is interconnected with the embodiment of the ideal, beautiful. In our figurative and artistic analysis of the masterpieces of Chinese painting, it is shown that the masters of the “flowers and birds” genre, in the content and form of embodiment, follow the law of the universe formed in Taoism, according to which a cycle occurs in life, as in nature. In the genre of European floral still life of the 17th century, a philosophical, cognitive attitude of a person to the real world surrounding him is expressed. For the Dutch and Flemish still life, associated with the spiritual culture of Christianity, instructive meaning is important. Artists glorify the beauty of the world created by the Creator and, at the same time, adjusts the viewer to reflect on the transience of life. It can be seen that the formation of the European flower still life as an independent genre was influenced by the fine and decorative art of China, in particular, the “flowers and birds” (huanyao) genre. Common features with the style of gunbi (thorough paintbrush) are manifested in a careful study of colors, in a harmonious combination of realistic authenticity with the decorative and linear conventionality of the artistic image. The image of flowers in European painting and art in China is associated with the idea of harmony of the world, presented in the elements. The Baroque floral still life, like the huanyao genre, contain a deep symbolic meaning. The scientific novelty of the publication lies in the fact that for the first time it compares the huanyao genre with baroque bouquets, figurative and symbolic parallels of the image of flowers in the art of China and Europe are found. Practical significance validated the possibility of using the results of the study to develop textbooks and programs for the in-depth study of the art of China and Europe.
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Montanari, Riccardo. "The Art of the Jesuit Mission in 16th-Century Japan: The Italian Painter Giovanni Cola and the Technological Transfer at the Painting Seminario in Arie." Eikon / Imago 11 (March 1, 2022): 119–27. http://dx.doi.org/10.5209/eiko.76742.
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The Jesuit Mission in Japan was characterized by the establishment of the first painting Seminario in the Far East supervised by the Italian Jesuit Painter Giovanni Cola, who arrived in Nagasaki from Rome in 1583. The activity of the painting school focused on the production of sacred images needed for the Missionaries' evangelization effort, and it soon became a hub of Renaissance technology. European pigments were made available to Japanese and Chinese painters who trained at the Jesuit facility. New archaeometric studies have enabled to present in this work, for the first time, a renewed interpretation of historical records, also revealing, along with documentary evidence, that Arie, a place located in Kyushu, where the Seminario stayed between 1595 and 1597, played a major role as it hosted the first European glass workshop in the Far East. The systematic use of pigments introduced at Arie influenced the production of scared images both in Japan and China. However, the overall technological transfer proved an asymmetrical process due to the fierce persecution of Christians from 1614, and, as a consequence, local production of imported pigments will not start until the lifting of the ban on Christianity in 1873 with the return of Europeans to Japan.
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WANG, Marina Xiaojing. "Neutrality is Impossible: Nationalism, Unequal Treaties and the National Christian Council of China 1925-1926." International Journal of Sino-Western Studies 20 (July 14, 2021): 135–56. http://dx.doi.org/10.37819/ijsws.20.113.
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"This article takes the National Christian Council of China (NCC) as a ease study. By examining the responses from various stakeholder both mainline Chinese Protestants and western mission within the NCC to the campaigns for the abrogation of the unequal treaties during the period of 1925——1926, it aims to reveal the tension and interaction between Christian missions? Chinese churches and the nationalist discourse. This article argues that although both Protestant missions and Chinese churches were in general the beneficiaries of the utoleration clauses“ of the unequal treaties and were aware of the necessity of drawing a clear borderline with the treaties > the two parties viewed the matter from different standpoints. To the majority of the missionary societies associated with the NCC > it was a diplomatic matter to be solved through formal negotiation between the governments. Whereas to most of the mainline Chinese Protestants> it had developed into a fundamental factor causing not only Christianity's unfavourable position in Chinese society, but also China's backwardness and uhumiliation. Considerably influenced by the nationalist discourse? they ardently engaged themselves in the campaigns to abrogate the unequal treaties > individually or as a group. Specific Chinese socio-political context and the nationalist discourse contributed significantly to the divergence of views. The NCC, incorporating both sides?was obliged to make a prompt response to the treaty issue and struggled to find common ground among the cooperating bodies.
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Wang, Xiaoxuan. "Christianity and Religious Syncretism in Early Twentieth-Century China." Cultural Diversity in China 2, no. 2 (January 1, 2017). http://dx.doi.org/10.1515/cdc-2017-0003.
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AbstractChristianity in China is known to have been influenced by Chinese popular religion. Yet it is less known how much Christianity has influenced other religions in China. This article examines the syncretic trend of the early years of Republican China, which aimed at reinventing Chinese religions. I argue that as early as the 1920s, followers of Chinese religious traditions were appropriating various aspects of Christianity – from its symbols and institutions to its values – for their own ends. This trend was crucial for Christianity to become a part of Chinese religion and society.
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Zhang, Xianglong. "The Broad Prospects of the Cooperation in the Filial Piety of Family between Confucianism and Christianity." International Journal of Sino-Western Studies, no. 23 (November 23, 2022). http://dx.doi.org/10.37819/ijsws.23.240.
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This is a dialogue between Paulos Huang (Professor at Shanghai University) and Xianglong Zhang on the cooperation in the Filial Piety of Family between Confucianism and Christianity. It includes the following issues: How has Professor Lin HE influenced Zhang to study philosophy? Zhang’s study on Phenomenology and Daoism in USA. How has Zhang changed his study focus from Phenomenology into Chinese traditions after he returned to China from USA? The cooperation potentiality between Confucianism and Christianity on the filial piety of family. How has Amish in Pennsylvania influenced Zhang to promote similar Confucian special zone in China? The aim of education to study so as to become a real human being in Confucianism and Finland.
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Kholiludin, Tedi. "WAJAH GANDA AGAMA: INTEGRASI, KONFLIK DAN REKONSILIASI." IQTISAD 4, no. 1 (February 14, 2018). http://dx.doi.org/10.31942/iq.v4i1.1999.
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AbstrakAsumsi sekularisme bahwa peran agama akan meredup pasca Pencerahan, nyata tidak terbukti. Dugaan akan tergerusnya agama di ruang publik, tak terwujud. Meski ada sekularisasi di masyarakat, tapi proses itu tidak berimbas pada kesadaran individu. Agama masih menjadi modal sosial dan memberikan pengaruh terhadap pergumulan masyarakat modern. Dalam bentuknya yang paling militan hingga yang halus kita merasakan bagaimana pengaruh dari Konfusianisme dan Taoisme di Cina dan Taiwan, Kristen Kharismatik serta Pentakostalisme di Afrika Selatan dan India, Kristen Ortodoks di Rusia, Islam di Indonesia serta spirit kapitalisme di Eropa Timur. Agama disini, menjadi sebentuk the hidden form of capital atau modal yang tersembunyi. Di lain wajah, sentimen agama, juga tak jarang menimbulkan banyak pertikaian. Konflik antar umat beragama semakin banyak kita temukan. Inilah era dimana counter terhadap sekularisasi justru semakin menguat. Agama selalu menghadirkan wajah ganda yang ambivalen, menjadi perekat dan sumber integrasi di satu sisi, tapi juga menjadi pemisah dan sumber konfilik di sisi lain. Bagaimana masyarakat yang tidak saling mengenal satu dengan lain, berasal dari berbagai belahan dunia bisa terbangun sentimennya karena agama. Juga sebaliknya, bagaimana ikatan-ikatan persaudaraan menjadi pudar karena berbeda agama atau pemahaman keagamaan.Kata kunci: Agama, Integrasi, Konflik dan Rekonsiliasi AbstractThe assumption of secularism that the role of religion will diminish after the Enlightenment is not proven. Allegations of religious erosion in the public sphere are unfulfilled. Although there is secularization in society, but the process does not affect individual consciousness. Religion is still a social capital and gives effect to the struggle of modern society. In its most militant to subtle form we feel the influence of Confucianism and Taoism in China and Taiwan, Christian Charismatics and Pentecostalism in South Africa and India, Orthodox Christianity in Russia, Islam in Indonesia and the spirit of capitalism in Eastern Europe. Here, Religion is being a form of hidden form of capital or hidden capital. On the other face, religious sentiments, also not infrequently cause a lot of disputes. Conflict among religious people more and more we find. This is an era where the counter to secularization is actually getting stronger. Religion always presents an ambivalent double face, a glue and source of integration on the one hand, but also a separator and a source of confidence on the other. How people who do not know each other, coming from different parts of the world can be awakened by religious sentiment. On the contrary, how fraternal bonds fade due to different religions or religious understanding. Keyword: Religion, Integration, Conflict and Reconciliation