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Статті в журналах з теми "Christianity – Influence – China"
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
3
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.
Повний текст джерелаАнотація:
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.
4
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
8
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Дисертації з теми "Christianity – Influence – China"
1
Dominik, Carl James. "Confucianism in Europe: 1550-1780." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/475.
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2
Yali, Gao. "Estudo comparativo sobre o cristianismo na China e o catolicismo em Portugal." Master's thesis, 2019. http://hdl.handle.net/1822/61788.
Повний текст джерелаАнотація:
Dissertação de mestrado em Estudos Interculturais Português/Chinês: Tradução, Formação e Comunicação EmpresarialSendo Portugal um país profundamente influenciado pela Igreja Católica, sobretudo por causa da tradição e das circunstâncias históricas do passado, a maioria da população portuguesa é católica, conferindo, por isso, à Igreja Católica uma considerável influência junto da sociedade. Na China, sob a liderança do governo, o cristianismo realizou na década de 1950 a reforma do Movimento Patriótico das Três Autonomias, ou seja, autogoverno, auto-sustento e autopropagação. Embora a população cristã apenas represente uma pequena porcentagem, o seu papel desempenhado na sociedade chinesa não pode ser subestimado, e, como orientar o desenvolvimento saudável e sustentável do cristianismo no futuro também atrai a atenção do governo. Durante o meu estudo na etapa do mestrado, tenho desenvolvido uma certa compreensão do catolicismo português, e penso que a formação e o desenvolvimento da cultura e da civilização ocidentais têm um laço indissolúvel com o cristianismo. Este estudo tem a finalidade de aprofundar, no âmbito da interculturalidade, uma análise comparativa entre o cristianismo na China, nomeadamente o protestantismo, e o catolicismo em Portugal a partir de três aspetos: doutrina, ritual religioso e influência social, adaptando métodos de pesquisa bibliográfica, observação e questionários, para que os alunos de línguas estrangeiras possam ter uma compreensão mais profunda da cultura religiosa e do intercâmbio cultural entre a China e Portugal.
Due to past traditions and historical circumstances, Portugal is deeply influenced by the Catholic Church, and a majority of its population is Catholic, granting, therefore, to the Catholic Church a considerable influence in Portuguese society. In China, under the leadership of the government, Christianity accomplished in the 1950s the reform of the Three-Self Patriotic Movement and has since moved towards the path of “self-governance”, “self-support”, and “self-propagation”. Although Christian population only makes up a small percentage, its role in Chinese society cannot be underestimated, and how to guide the healthy and sustainable development of Christianity in the future also attracts attention of the government. During my study at a master's degree in Portugal, I have developed a certain understanding of Portuguese Catholicism, and also deeply realized that the formation and development of Western civilization have an indissoluble bond with Christianity. Under this cross-cultural underground, this paper attempts to make a comparative analysis between Christianity in China, namely Protestantism, and Catholicism in Portugal from aspects of doctrine, religious ritual and social influence through methods of bibliographic research, observation and questionnaires, in the hope of providing readers with a deeper understanding of the Christian culture and intercultural communication between China and Portugal.
由于过去的传统和历史环境，葡萄牙社会深受天主教会影响，其大多数人口 均为天主教徒。在中国，基督教在政府的领导下于20 世纪50 年代完成了“三自” 爱国运动的改革，走向了“自治”，“自养”和“自传”的道路。虽然基督徒所占的人 口比例不大，但其在中国社会中起到的作用不可低估，如何引导基督教的健康可 持续发展也引起了政府的关注。在攻读硕士学位期间，我对葡萄牙天主教的历史 和现状有了一定的了解，并深刻意识到西方文明的形成与发展和基督教有着不解 之缘。在此文化背景下，本文通过文献综述、观察和问卷调查的研究方法，尝试 从教义、宗教仪式、社会影响三个方面对中国的基督教（新教）和葡萄牙的天主 教进行对比分析，剖析其对现代社会产生的影响，希望读者能够对基督教文化以 及中葡两国的文化交流有更深层次的了解。
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"Hope in the next world: a study of millennialism and messianism in Chinese eschatology." 2009. http://library.cuhk.edu.hk/record=b5896574.
Повний текст джерелаАнотація:
Cheung Tang, Chung Kiu Maggie.Thesis (M.Div.)--Chinese University of Hong Kong, 2009.
Includes bibliographical references (leaves 66-69).
In English with some Chinese; abstract also in Chinese.
Chapter CHAPTER ONE --- Introduction --- p.1
Chapter i. --- Defining the problem --- p.1
Chapter ii. --- The religious movements --- p.3
Chapter iii. --- Same characteristics shared among these movements --- p.5
Chapter iv. --- Discussion on organization --- p.7
Chapter v. --- Discussion on eschatological view --- p.8
Chapter CHAPATER TWO --- Millennialism and messianism in Chinese conception --- p.9
Chapter I. --- Introduction --- p.9
Chapter II. --- Human-centrism and pessimism in Chinese culture --- p.11
Chapter III. --- Christian millennialism and messianism in Chinese tradition --- p.13
Chapter IV. --- Buddhist millennium and messianism in Chinese tradition --- p.15
Chapter V. --- Taoist millennium and messianism in Chinese tradition --- p.18
Chapter VI. --- Eschatological concept in Chinese religious understanding --- p.20
Chapter CHAPTER THREE --- Chinese Religious Movements ´ؤ nature and eschatology --- p.23
Chapter Part I - --- Movement of the Celestial Master Sect (Tianshi Dao) --- p.23
Chapter I. --- Introduction --- p.23
Chapter II. --- The founding of Celestial Master Sect --- p.25
Chapter III. --- Content of Celestial Master Sect --- p.26
Chapter IV. --- Organization --- p.28
Chapter V. --- Eschatological view --- p.28
Chapter VI. --- Concluding remarks --- p.31
Chapter Part II - --- Movement of the White Lotus Sect (Bailian Jiao) --- p.33
Chapter I. --- Introduction --- p.33
Chapter II. --- The history of White Lotus Sect --- p.34
Chapter III. --- Content of White Lotus --- p.37
Chapter IV. --- Eschatological view --- p.40
Chapter V. --- Concluding remarks --- p.42
Chapter Part III - --- Movement of the Taping Heavenly Kingdom --- p.43
Chapter I. --- Introduction --- p.43
Chapter II. --- The founding of Taiping Heavenly Kingdom --- p.44
Chapter III. --- Installation and content of Taiping Heavenly Kingdom --- p.47
Chapter IV. --- Eschatological view --- p.50
Chapter V. --- Concluding remarks --- p.51
Chapter CHAPTER FOUR --- A Christian eschatology in Chinese tradition ´ؤ problem and opportunity --- p.54
Chapter I. --- Denial of the world in Chinese religious tradition --- p.54
Chapter II. --- Denial of the world in Chinese Christianity --- p.60
Chapter III. --- Conclusion --- p.63
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"Breaking the silence: a post-colonial discourse on sexual desire in Christian community." 2000. http://library.cuhk.edu.hk/record=b5890294.
Повний текст джерелаАнотація:
Ng Chin Pang.Thesis (M.Div.)--Chinese University of Hong Kong, 2000.
Includes bibliographical references (leaves 85-91).
Abstracts in English and Chinese.
Acknowledgments --- p.i
Abstract --- p.iii
Chapter Chapter1 --- Introduction --- p.1
Chapter Chapter2 --- Theories on Sex and the Emergence of Sexual Identity --- p.4
Chapter 2.1 --- "Origins and Development on the Concept of Sex in the ""Western"" World"
Chapter 2.1.1 --- Augustine's Notion on Sexual Desire
Chapter 2.1.2 --- Protestant Theology of Sex
Chapter 2.1.3 --- "Emergence of ""Western"" Sexual Identity"
Chapter 2.2 --- The Concept of Sexual Desire in China
Chapter 2.2.1 --- The Discourse of Sexual Desire in Late Imperial China
Chapter 2.2.2 --- Transformation of Sexual Identity in Modern China: Male Homosexuality as the Verdict
Chapter Chapter3 --- Queer Theory- a Post-colonial Perspective --- p.38
Chapter 3.1 --- Postcolonial Theory as a source of Theology Discourse
Chapter 3.1.1 --- From Colonialism to Post-colonialism
Chapter 3.1.2 --- Building a Hybridized Sexual Ethics
Chapter 3.2 --- Queer Theory as a Source of Theology Discourse
Chapter 3.2.1 --- Queer Theory and Queer Politics
Chapter 3.2.2 --- Queering the Socially Constructed Sexual Identities
Chapter Chapter4 --- A Post-colonial Sexual Theology --- p.59
Chapter 4.1 --- The Modes of Discourse
Chapter 4.1.1 --- Transgressive Metaphors
Chapter 4.1.2 --- Hybrid Sexual Theologies
Chapter 4.2 --- A New Framework about Sexual Desire
Chapter 4.2.1 --- Building our Relations in Erotic Desire
Chapter 4.2.2 --- Beyond Sexuality and Spirituality Dichotomy
Chapter 4.3 --- Conclusion: Building an Inclusive Community
Bibliography --- p.85
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"文化互动与诠释: 《天主实义》与中国学统". 2003. http://library.cuhk.edu.hk/record=b6073871.
Повний текст джерелаАнотація:
张晓林.呈交日期: 2002年7月.
论文(哲学博士)--香港中文大学, 2003.
参考文献 (p. 164-177).
中英文前言.
Cheng jiao ri qi: 2002 nian 7 yue.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zhang Xiaolin.
Zhong Ying wen qian yan.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2003.
Can kao wen xian (p. 164-177).
Книги з теми "Christianity – Influence – China"
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The impact of Christianity on colonial Maya, ancient Mexico, China, and Japan: How a monotheistic religion was received by several pagan societies. Lewiston, NY: Edwin Mellen Press, 2008.
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2
Duceux, Isabelle. La introducción del aristotelismo en China a través del De anima, siglos XVI-XVII. México, D.F: El Colegio de México, 2009.
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3
Overseas Chinese Christian entrepreneurs in modern China: A case study of the influence of Christian ethics on business life. London: Anthem Press, 2012.
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4
Aikman, David. Jesus in Beijing: How Christianity is transforming China and changing the global balance of power. Washington, D.C: Regnery Pub., 2003.
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5
1652, Zhu Zongwen fl, and Zhu Zongwen fl 1652, eds. Die Aufnahme europäischer Inhalte in die chinesische Kultur durch Zhu Zongyuan (ca. 1616-1660). Sankt Augustin: Institut Monumenta Serica, 2001.
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6
Ziming, Wu, and Wu Xiaoxin, eds. Jidu jiao yu Zhongguo she hui wen hua: Di yi jie guo ji nian qing xue zhe yan tao hui lun wen ji. Xianggang: Xianggang Zhong wen da xue Chong Ji xue yuan zong jiao yu Zhongguo she hui yan jiu zhong xin, 2003.
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7
Miikka, Ruokanen, and Huang Paulos Zhanzhu, eds. Jidu zong jiao yu Zhongguo wen hua: Guan yu Zhongguo chu jing shen xue de Zhongguo--bei Ou hui yi lun wen ji, 2003 nian 8 yue 13-17 ri, Lapulan, Fenlan. Beijing: Zhongguo she hui ke xue chu ban she, 2004.
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8
Jensen, Lionel M. Manufacturing Confucianism: Chinese traditions & universal civilization. Durham: Duke University Press, 1997.
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9
A dragon not for the killing: Christian presence to China. Quezon City, Philippines: Claretian Publications, 1998.
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10
The Coming Influence of China. Multnomah, 1996.
Знайти повний текст джерелаЧастини книг з теми "Christianity – Influence – China"
1
Jeyaraj, Daniel. "Christianity in South and Central Asia." In Christianity in South and Central Asia, 15–40. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0002.
Повний текст джерелаАнотація:
While Christianity in South and Central Asia has deep historical roots, the World Wars, the demise of British colonialism, and Islamic influence have been defining turning points. Today, Christians in South and Central Asia constitute a minority and most struggle for political recognition, social equality and protection from persecution. With Russia, China, and USA are major players in sociopolitical dynamics, ethnic and cultural tensions permeate across geopolitical borders with the influence of the Russian Orthodox Church, along with Chinese and American globalization. Christian organizations exercising ecumenical efforts find success in ministries that alleviate suffering and promote social mobility among believers and non-believers alike. However, such efforts can be branded as threats to the social fabric. Despite having to live in secrecy in most regions, Christians as minorities seek good relationships with others at various levels. Inter-religious engagement becomes problematic when Christians question the status quo and demand equal opportunities and rights. Pentecostal Christians exert influence on fellow Christians and non-Christians alike. Their worship and spirituality, theology and social work, mission and evangelism struggle with caste, tribal and other ethnic identities, and their united churches contribute to the fullness of global Christianity.
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Reilly, Thomas H. "Introduction." In Saving the Nation, 1–10. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190929503.003.0001.
Повний текст джерелаАнотація:
While Protestants made up only a small percentage of China’s overall population, they were heavily represented in the urban elite, mostly due to the contribution of Protestant schools and colleges, and the influence of organizations such as the YMCA and the YWCA. This elite was attracted to the Protestant message of national salvation, an extension of the message of social Christianity; they believed that the religion would help make China strong, prosperous and modern.
3
Hsu, Madeline Y. "Chinese and American Collaborations through Educational Exchange during the Era of Exclusion, 1872–1955." In Pacific America. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824855765.003.0006.
Повний текст джерелаАнотація:
Overlapping communities of American missionaries and higher education administrators and faculty laid the foundations for international education in the United States during its 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
4
Ditchfield, Simon. "Catholic Reformation and Renewal." In The Oxford History of the Reformation, 191–237. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192895264.003.0005.
Повний текст джерелаАнотація:
Abstract This chapter tells the story of the Counter-Reformation in a non-Eurocentric fashion. It begins in Goa rather than Wittenberg and continues to the Philippines and then Spain before crossing the Atlantic to Mexico, and recrossing the Pacific to Japan and China before returning to where it begins: India. The thread linking all these places is the art produced by non-European artists that was inspired by European prototypes. Important vectors of influence here were prints made in Europe of such important images as the Madonna of the Snows or Salus populi Romani, whose prototype is venerated in Rome, but which circulated globally as copied by artists from Mexico to Ming China and Mughal India. In each case, the style of representation was adapted to its viewers, just as the Roman Catholic missionaries had to adapt their message to their various audiences. In so doing they revealed their weakness beyond the Old World, where they only achieved success where local rulers were either displaced (as in Central and Latin America) or adopted Christianity, as happened spectacularly in the Kongo and to briefer but no less effect in sixteenth-century Japan. Elsewhere, Christianity was barely tolerated, as in India and, especially, mainland China. However, if Christianity failed to become a world religion at this time, the idea was seductive. Moreover, the numerous hagiographical accounts of New World missionary heroism inspired the Old World so that one might say that the New World converted the Old, a process that is still continuing.
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Reilly, Thomas H. "The Mission to China." In Saving the Nation, 11–33. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190929503.003.0002.
Повний текст джерелаАнотація:
American Protestantism determined to a large extent the nature of the mission errand to China, especially in the Chinese Protestant elite’s understanding of social Christianity. American Protestantism, however, suffered from certain weaknesses in its own understanding of the relationship between Christianity and society, and this weakness was most evident in the message of the Social Gospel. The Social Gospel aimed to reshape the modern industrial economy, so that it was more humane to workers and more beneficial to society. That message, though, was compromised in its transmission to China by its association with imperialism. Beyond this message of the Social Gospel, American missions were also the early benefactors of the main institutions—colleges and universities, the YMCA and the YWCA—through which the Protestant elite influenced the larger society.
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Gannon, Anna. "The Bust." In The Iconography of Early Anglo-Saxon Coinage. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780199254651.003.0008.
Повний текст джерелаАнотація:
One of the most enduring legacies of Roman coinage is that of busts on coins. No matter how debased the image might appear to be, the appeal of classical prototypes is evident. Though Rome cannot claim to have introduced portraiture to coinage, it used it extensively to put forward political propaganda. On Roman coins portraiture passed from renderings of great realism to mystically idealized anonymous representations influenced by Hellenistic fashion, that is from standard profiles of Western type to three-quarter or frontal portraits of Oriental inspiration. With the advent of Christianity and the absorption of Greek abstract ideas of kingship and authority, models became more stylized with greater emphasis put on the symbols of authority rather than the physiognomy of the king. As Donald Bullough points out, it is now very difficult to appreciate the full impact that these images, whether ‘representations or presentations’, would have had on the people, because we see the coins in isolation, divorced from all the reinforcing ritualizing propaganda of the Imperial machinery. The perceived effectiveness of the imagery is evident from the close adherence to the convention of portraiture on the independent coinage of the Barbarian states. Portraits, whilst retaining their charismatic importance on coins, and many of the features of Roman prototypes, such as the positioning of the bust, headgear, and attributes, were flexible enough to accommodate different tastes and traditions, as well as artistic experiments and subtly changing propaganda messages. It is the variety of Anglo-Saxon responses that will be examined in the following sections, because these peculiarities are particularly valuable, as they allow us glimpses into ‘native’ customs and taste, and alternative sources of inspiration. Among these, for instance, are bearded portraits. Anglo-Saxon coins on the whole show clean-shaven faces, but those with beards are independent from Roman coins portraying curly-bearded emperors. The types of beards reproduced might mirror local fashions, or make a particular statement. One might wonder if the striking arrangement of the runes spelling the end of the name of the moneyer Tilbeorht on the East Anglian coins of Series R, recalling a throat beard under the chin, as seen on the Undley bracteate and the Sutton Hoo whetstone, may be a conscious archaism.
Тези доповідей конференцій з теми "Christianity – Influence – China"
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Bai, Yongxia. "The Historical Influence of Christianity in Cultural Communication between China and the West." In 3rd International Conference on Arts, Design and Contemporary Education (ICADCE 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icadce-17.2017.29.
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