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Добірка наукової літератури з теми "History of Chinese Christianity"

Автор: Grafiati

Опубліковано: 14 вересня 2024

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Статті в журналах з теми "History of Chinese Christianity"

1

Tse-Hei Lee, Joseph. "Teaching The History Of Chinese Christianity." Teaching History: A Journal of Methods 33, no. 2 (September 1, 2008): 75–84. http://dx.doi.org/10.33043/th.33.2.75-84.

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Beginning in the sixteenth century, European Catholic orders, including Jesuits, Franciscans, and Dominicans, introduced Christianity and established mission outposts in China. Protestant missionary societies arrived in the middle of the nineteenth century. Despite the Eurocentric view of Christianity conveyed by Western missionaries, many Chinese believers successfully recruited converts, built churches, and integrated Christianity with traditional values, customs, and social structure. This pattern of Chinese church growth represents a large-scale religious development comparable in importance to the growth of Catholicism, Protestantism, and orthodoxy Christianity in continental Europe, the rise of Islam, and the Buddhist transformation of East Asia. The story of the Chinese church is an important chapter of the global history of cross-cultural interactions. The knowledge and insights gained from the China story throw light on the emergence of Christianity as a fast-growing religious movement in the non-Western world.

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2

Tse-Hei Lee, Joseph. "Chinese Culture and Christianity." Mission Studies 25, no. 1 (2008): 152. http://dx.doi.org/10.1163/157338308x296753.

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3

White, Chris. "History Lessons." Review of Religion and Chinese Society 6, no. 1 (April 1, 2019): 126–45. http://dx.doi.org/10.1163/22143955-00601007.

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This article contends that Chinese Protestant history is increasingly produced and consumed by various interest groups in China today. Protestant families, church congregations, and local state actors are all involved in reassessing and promoting local Protestant history. These processes reveal vibrant, organic forms of acculturation of Christianity into Chinese society. This article further argues that it would be prudent for scholars of contemporary Chinese Protestantism to focus greater analytical attention on Chinese Protestant history.

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4

MUNGELLO, D. E. "REINTERPRETING THE HISTORY OF CHRISTIANITY IN CHINA." Historical Journal 55, no. 2 (May 10, 2012): 533–52. http://dx.doi.org/10.1017/s0018246x11000574.

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ABSTRACTIn the last thirty-five years there has been a fundamental reinterpretation of the history of Christianity in China. This reinterpretation has resulted from a changing atmosphere in China that has greatly reduced anti-Christian feelings and allowed for more extensive study of Chinese historical documents. In addition, there has been a remarkable growth among Chinese Christian churches. These changes have led to a reconceptualization of the role Christianity played in China's long-term history. As a result, there has been a transformation from viewing Christianity as a failed foreign graft to a creative indigenous force. This historiographical review surveys the evolution of this reinterpretation as well as the most significant recent publications on the topic.

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5

Jia Chyi Hwang, Jackie. "Longing for Belonging: Forwarding Andrew Walls’ Thoughts on Migration and Mission through an Ethnographic Study on Diasporic Chinese in Singapore's Christian Communities." Studies in World Christianity 29, no. 2 (July 2023): 142–58. http://dx.doi.org/10.3366/swc.2023.0431.

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This study on migration and Chinese Christianity uncovers both the potential and limitations in the late Professor Andrew Walls’ conception of how migration shapes global Christianity. Using an ethnographic approach, I examine how international students from China engaged in a quest for jia (home, family, belonging) by interacting with Singapore's Chinese Christian communities. For these students from China and the Singaporean Chinese Christians who encounter them, the personal narratives on both sides exhibit three traits: (1) a give-and-take relationship between different notions of ‘Chineseness’, (2) a transnational sense of family, and (3) an understanding of ecclesiology that is under negotiation. The ethnographic profile of Chinese hybridity that emerges shows how Walls’ ideas can be refined by a better understanding of co-ethnic Chinese Christianity which lies beyond China's geopolitical boundaries.

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6

Wang, Dong. "Introduction: Christianity in the History of U.S.-China Relations." Journal of American-East Asian Relations 13, no. 1-2 (2006): 7–9. http://dx.doi.org/10.1163/187656106793645178.

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AbstractThis special volume comprises six original articles, each of which locates Christianity as an international and local issue reaching beyond an American-, or Chinese-, or missionary-centered history. By bringing lesser-known aspects of Christianity to bear on the story, the contributing scholars from the humanities and social sciences in North America, Asia, and Oceania address three major sets of questions.

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7

LE COUTEUR, HOWARD. "‘True and Pious Men’: Anglican Ministry to Chinese Settlers in Southern Queensland, 1850–1914." Journal of Ecclesiastical History 71, no. 2 (January 31, 2020): 337–61. http://dx.doi.org/10.1017/s0022046919002306.

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Chinese men began emigrating to the Australian colonies from the 1840s onward. Past historiography has been sceptical of the impact of Christianity on these Chinese immigrants. This paper revisits this theme, placing it in the wider context of mission to Chinese immigrants in other anglophone countries. It documents the ministry of the Anglican Church among Chinese settlers in colonial Queensland, and especially the role that Chinese converts played in the evangelisation of their fellow countrymen. It provides a new perspective on the ways in which the Chinese embraced Christianity, and their contribution to the evangelisation of their countrymen.

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Pelevina, Olga V., and Yang Yunhao. "Bei Cun's works as a manifestation of the cultural Christianity phenomenon in contemporary China." World of Russian-speaking countries 2, no. 12 (2022): 128–41. http://dx.doi.org/10.20323/2658-7866-2022-2-12-128-141.

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The article is devoted to the phenomenon of cultural Christianity in modern China. This phenomenon suggests the desire to explain the norms and values of Christianity to the Chinese audience through the prism of the traditional foundations of Chinese culture. Examples of cultural Christianity include Chinese intelligentsia's fascination with the history and philosophy of Christianity; Chinese masters' creating Christian images and scenes of the Virgin Mary, the Nativity, etc. in the traditional Chinese guohua style; Chinese deltiology with pictures of famous temples in Harbin; the folklore heritage of Harbin residents, etc. Sharing the idea of the existence of cultural Christianity phenomenon, the authors analyze the works of the contemporary Chinese writer Bei Cun. After 1992, when he converted to Christianity, a key transformation took place in his work. Bei Cun strives to convey to the Chinese audience the Christian categories of sin, redemption, guilt, forgiveness, love, etc. The main theme of the novel I Have a Covenant with God comes down to the Christian concept that all people are born sinful and hope for redemption, and that confession of sin and repentance are the basis for forgiveness. According to the plot, the first chapters of the novel tell us that the main character, Chen Busen, has fallen into the abyss of sin. Being abandoned by his parents, he becomes a criminal and a murderer. In the final chapters, Chen Busen's soul finds redemption through comprehension, sincere repentance, and even love for the victim's relatives. Thus, by describing the contemporary realities of Chinese society in his works, Bei Cun introduces Christian ideas and values into the Chinese picture of the world and tries to bring Christianity and Chinese culture together.

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9

Rule, Paul. "FROM MISSIONARY HAGIOGRAPHY TO THE HISTORY OF CHINESE CHRISTIANITY." Monumenta Serica 53, no. 1 (December 2005): 461–75. http://dx.doi.org/10.1179/mon.2005.53.1.015.

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10

Yi, Liu. "From Christian Aliens to Chinese Citizens: The National Identity of Chinese Christians in the Twentieth Century." Studies in World Christianity 16, no. 2 (July 2010): 145–68. http://dx.doi.org/10.3366/swc.2010.0003.

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Christianity used to be an alien affair in China, both culturally and politically. Since the Boxer Movement in 1900, Chinese Christians began to reflect on their own national identity. The Anti-Christian Movement in the 1920s accelerated this process, with the indigenisation movement as a key programme. It was due to the Three-Self Patriotic Movement in the 1950s that Chinese Christians finally became part of the Chinese People. This achievement was consolidated with the accommodation and reform in the 1980s: the greatest change in Christianity in twentieth-century China. In the global context, Chinese Christians not only need consider how to adapt to Chinese culture and society, but also how they will contribute to the world Christian movement.

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Дисертації з теми "History of Chinese Christianity"

1

Tang, Li. "A Study of the history of Nestorian Christianity in China and its literature in Chinese : together with a new english translation of the Dunhuang Nestorian documents /." Frankfurt am Main ; Berlin ; Bern ; Bruxelles : P. Lang, 2002. http://catalogue.bnf.fr/ark:/12148/cb39000494w.

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2

Balmont, Alexis. "Essai de caractérisation théologique des textes chrétiens chinois de 635 à 1006." Electronic Thesis or Diss., Université Paris sciences et lettres, 2024. http://www.theses.fr/2024UPSLP029.

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Ce travail de recherche s'inscrit dans le cadre des débats universitaires récents concernant l'authenticité, la datation et l'attribution des manuscrits Tomioka et Takakushu de la collection Tonkō hikyū 敦煌秘笈 (« collections secrètes de Dunhuang ») de la bibliothèque Kyōu shooku (杏雨書屋蔵) de Osaka au Japon, contenant le Discours du Dieu-un (Yishenlun一神論) et le Classique de l'écoute du Messie (Xuting Mishisuo jing序聽迷詩所經). Avant 2000, ces deux textes chrétiens chinois étaient reçus comme authentiques et datés du VIIe siècle ; ils sont aujourd'hui considérés comme douteux. À partir d'une étude synchronique de tous les textes chrétiens chinois aujourd'hui accessibles et d'un essai de caractérisation de leurs sensibilités théologiques, ce travail apporte de nouveaux éléments internes en faveur de leur authenticité. Il met par ailleurs en question le présupposé aujourd'hui largement accepté de la continuité historique d'une unique communauté chrétienne à l'origine de tous les textes, et aboutit à proposer une nouvelle dénomination du corpus. Il s'appuie sur une édition critique et une traduction annotée de travail des sept textes chrétiens chinois datés entre 635 et 1006 aujourd'hui accessibles
This research takes part in the recent academic debates concerning the authenticity, dating and attribution of the Takakushu and Tomioka manuscripts from the Tonkō hikyū collection 敦煌秘笈 (« secret collections of Dunhuang ») of the Kyōu shooku Library (杏雨書屋蔵) from Osaka, Japan (n°459 and 460), containing the Discourse on the One-God (Yishenlun 一神論) and the Classic of the Listening of the Messiah (Xuting Mishisuo jing序聽迷詩所經). Before 2000, these two Chinese Christian texts were accepted as authentic and dated to the 7th century ; they are nowadays considered doubtful. Based on a synchronic study of all the seven Chinese Christian texts today accessible and an attempt to characterize their theological sensitivities, this work provides new internal elements in favor of their authenticity. It also calls into question the widely accepted presupposition of the historical continuity of a single Christian community at the origin of all texts, and ends up proposing a new name for the corpus. The study is based on a critical edition and an annotated working translation of the seven Chinese Christian texts dated between 635 and 1006

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3

湯志楓. "國家與信仰 : 一九二零年代中國基督徒對國家主義的回應 = National and faith : a study on the responses of Chinese christians towards nationalism in the 1920s". HKBU Institutional Repository, 1996. https://repository.hkbu.edu.hk/etd_ra/55.

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4

Hicks, Edward. "'Christianity personified' : Perceval and Pittism." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:8cb098e1-904a-4ed8-958e-c451b8ccfb22.

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Pittite politics between the premierships of Pitt and Liverpool has been overshadowed by those long eras of government and by the concurrent Napoleonic Wars. This has particularly caused the neglect of one leading Pittite, the prime minister Spencer Perceval, which is especially surprising given recent scholarly interest in the role of religion in politics and in conservative ideas. He is known either as the 'assassinated Prime Minister', or stereotyped as the 'Evangelical Prime Minister'. This thesis contends that Perceval was a significant, if sometimes unusual, figure in Pittite politics in 1807-12, that this era saw important policies pursued in areas such as church reform, and that Perceval is better understood as an 'Anglican Prime Minister' dedicated to upholding the established Church. Recovering Perceval helps us better understand the Pittites in general. He operated amongst a circle of like-minded politicians who supported church reform and opposed Catholic Emancipation. Each chapter duly recovers a topic which demonstrates the continuities between war-time and peace-time Pittite policies, underpinning the thesis's argument that post-1815 policies need to be understood in relation to the war-time experiences and actions of this generation of Pittites. These arguments are advanced through five chapters. The first chapter shows how Perceval's theological beliefs, contemporary descriptions, and his church patronage emphasise his transcendent Anglicanism. The second chapter stresses Perceval's and his coterie's role in strengthening and expanding the established Churches in England and Ireland. The third chapter highlights the twin importance of theological beliefs and the necessity of upholding the established Church in shaping Perceval's attitude towards Catholics, tithes, and nonconformists. The fourth chapter highlights the pragmatic approach the Pittites took to economic questions, and contrasts Perceval with the later 'liberal Tories' Canning and Huskisson. The fifth chapter illuminates Pittite policies that promoted Christianity in India and suppressed the slave trade.

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5

Cannuli, John Thomas. "Looking at the Scriptures with Chinese eyes." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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6

Jiang, Zhan. "Socialization in Chinese Academic Immigrants' Conversion to Christianity." TopSCHOLAR®, 2009. http://digitalcommons.wku.edu/theses/137/.

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7

Yang, Victor Aicheng. "The Christian message and the Chinese intelligentsia spiritual crisis and spiritual reorientation /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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8

Pang, Alan W. H. "A biblically foundational, culturally appealing, and contextually appropriate discipleship course for mainland Chinese people." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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9

Ji, Jingyi. "Encounters between Chinese culture and christianity : a hermeneutical perspective /." Berlin : Lit, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783825807092.

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10

Pardini, David A. "Chinese ancestor practices in light of the scriptures." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Книги з теми "History of Chinese Christianity"

1

Wickeri, Philip L. Reconstructing Christianity in China: K.H. Ting and the Chinese church. Maryknoll, N.Y: Orbis Books, 2007.

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2

Lim, Linda. Four Chinese families in British colonial Malaya: Confucius, Christianity and revolution. Singapore: Blurb, 2013.

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3

Weiying, Gu, and De Ridder Koen, eds. Authentic Chinese Christianity: Preludes to its development : nineteenth and twentieth centuries. Leuven: Leuven University Press, 2001.

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4

1958-, Chan Kim-Kwong, and Hunter Alan 1951-, eds. Prayers and thoughts of Chinese Christians. Boston, MA: Cowley Publications, 1991.

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5

Xi, Lian. Redeemed by fire: The shaping of popular Chinese Christianity in the twentieth century. New Haven, CT: Yale University Press, 2010.

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6

Chris, Tremewan, CCA Youth, and WCC Youth, eds. Faith in modernisation: A post-revolutionary encounter with Chinese Christians. Singapore: CCA Youth, 1985.

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7

1921-, Lutz Rolland Ray, ed. Hakka Chinese confront Protestant Christianity, 1850-1900: With the autobiographies of eight Hakka Christians, and commentary. Armonk, N.Y: M.E. Sharpe, 1998.

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8

Hu, Junxiu. Jidu jiao yu 20 shi ji Zhongguo she hui: Christianity and Chinese society in 20th century. Guilin: Guangxi shi fan da xue chu ban she, 2014.

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9

Barbour, Hugh. Ts'ai Yung-Ch'un's life and work: Fully Chinese and fully Christian. New Haven, Conn: Yale Divinity School Library, 2000.

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10

J, Üçerler M. Antoni, and Jesuit Historical Institute, eds. Christianity and cultures: Japan & China in comparison, 1543-1644. Roma: Institutum historicum Societatis Iesu, 2009.

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Частини книг з теми "History of Chinese Christianity"

1

Daily, Christopher A. "From Missionaries to Scientists: Reflections on the History of the Anglophone Study of Chinese Protestant Christianity." In State of the Field and Disciplinary Approaches, edited by André Laliberté and Stefania Travagnin, 67–92. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110547801-004.

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2

Dunch, Ryan. "Chinese Christianity." In The Wiley-Blackwell Companion to Chinese Religions, 261–82. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444361995.ch12.

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3

Chambon, Michel. "Studying Chinese Christianity." In Making Christ Present in China, 1–31. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55605-1_1.

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4

Falola, Toyin. "Christianity." In A History of West Africa, 183–214. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003198260-14.

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5

Masini, Federico. "Chinese language and Christianity." In The Routledge Handbook of Chinese Applied Linguistics, 44–60. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315625157-4.

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6

Ching, Julia. "Cultural Assimilation: The Dilemma of Christianity." In Chinese Religions, 186–201. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22904-8_12.

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7

Raiser, Konrad. "Christianity and History." In Carl Friedrich von Weizsäcker, 36–48. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-03704-2_4.

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8

Löwith, Karl. "History and Christianity." In Sämtliche Schriften, 187–95. Berlin, Heidelberg: Springer Berlin Heidelberg, 2022. http://dx.doi.org/10.1007/978-3-662-65933-5_6.

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Perumalil, Augustine. "Church in North India: Early History (1590–1920)." In Christianity, 352–60. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_23.

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10

Wei, Weixiao. "Chinese History." In A Notional Analysis of Chinese Academic Discourse on China, 43–64. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003429739-3.

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Тези доповідей конференцій з теми "History of Chinese Christianity"

1

Zuoping, Yu. "Impacts on urban culture from modern christian architecture in Hangzhou: a case study of the former site of Young Men’s Christian Association of Hangzhou." In Seminario Internacional de Investigación en Urbanismo. Barcelona: Maestría en Planeación Urbana y Regional. Pontificia Universidad Javeriana de Bogotá, 2014. http://dx.doi.org/10.5821/siiu.5985.

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Young Men’s Christian Association (YMCA) of Hangzhou, was used to be a place of communion established for secular life by Christian organization in Hangzhou. The original buildings of YMCA of Hangzhou are nowadays protected and maintained as historic buildings. This article has analyzed the historical background, the original function, the social impact of YMCA of Hangzhou, as well as the architectural style of the buildings. Three impacts that the buildings had affected urban and social modernization of Hangzhou are concluded as follows: 1.The buildings had promoted the spread of Christian culture, so that Christianity were cognized and accepted in Hangzhou; 2.The buildings had promoted the development of social activities, especially the continuous expansion of impact from non-profit social organizations; 3.The buildings had been a record of integration process of foreign culture and Chinese local culture during the period of modernization of Hangzhou, which had represented its period features and local characteristics

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2

Rykova, M. M. "The Problem of Death in Western Christianity." In Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2019. http://dx.doi.org/10.18411/spc-01-05-2019-02.

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3

Prijanto, Jossapat Hendra, and Budi Wibawanta. "Learning Models Development Based on Biblical Christianity Worldview in World History Courses." In International Conference on Social Studies and Environmental Issues (ICOSSEI 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200214.001.

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4

Голофаст, Л. А. "CHRISTIANITY IN PHANAGORIA. ARCHAEOLOGICAL EVIDENCE." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2022.978-5-94375-381-7.69-106.

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Анотація:

Крайняя малочисленность связанных с христианством находок и их неравномерное распределение во времени создает значительные трудности при восстановлении истории Фанагорийской христианской общины. Восполнить лакуны до некоторой степени помогают имеющиеся сведения об истории христианства в других центрах Северо-Восточного Причерноморья, неотъемлемой частью которого являлась Фанагория. Несомненно, новая религия проникает в Фанагорию, как и в другие центры Боспорского царства, в последней четверти 3 в. из Малой Азии, откуда готы, возвращаясь из своих пиратских набегов, привозили пленных христиан. Именно к периоду после морских походов варваров относятся первые зафиксированные на Боспоре признаки христианства: различные вещи с христианскими символами, христианские участки на некрополе в Керчи. Незначительное количество раннехристианских памятников говорит о том, что в этот период распространение религии в регионе происходило, главным образом, благодаря деятельности миссионеров, и число приверженцев христианства было невелико. С включением Боспора в сферу влияния Византийской империи церковь и государство предпринимают совместные усилия по христианизации региона: скорее всего, именно в это время по обе стороны Керченского пролива строятся церкви, в Фанагории учреждается епископская кафедра и строится христианский храм, внутреннему убранству которого, скорее всего, принадлежали два мраморных резервуара для воды, сигмовидный стол и рельеф с изображением Орфея, найденные при раскопках на «Нижнем городе». Форма и материал, из которого изготовлен один из найденных резервуаров, позво ляет интерпретировать его как крещальную купель. Причем небольшая глубина найден ной емкости не означает, что в ней крестили только детей, поскольку в большинстве случаев крещение совершалось без полного погружения: стоявшего в купели крещаемого просто обливали водой. Однако уже с 4 в. при крещении начали использовать стоячую воду, а наполнять купель предписывалось вручную. Поэтому объяснить назначение двух отверстий в фанагорийском резервуаре в случае его использования в качестве купели трудно. Лучше объясняет наличие двух отверстий другой возможный вариант использования резервуара: в качестве реликвария, в котором хранились мощи, их частицы или какие-то другие реликвии. Через верхнее отверстие в реликварий на хранящиеся в нем мощи наливали масло, которое выливалось через отверстие в нижней части. Что касается чаши с ручками-выступами вдоль края, то подобные емкости, как правило, определяют либо как купели для крещения детей, либо, чаще, как чаши для освященной воды, которую в раннехристианское время использовали для ритуального омовения рук перед входом в храм. Известные автору точные аналогии фанагорийскому сосуду происходят исключительно с территории провинций Мезия Секунда и Фракия. Не исключено, что именно оттуда фанагорийская емкость была привезена войсками, присланными на Боспор Юстинианом для подавления восстания против ставленника Византии Грода. Мраморный сигмовидной стол с арочной каймой также мог входить в состав инвентаря христианского храма. В церковном обиходе использование таких столов было вторичным, взятым из светской жизни и идет от раннехристианской традиции совместных поминальных трапез, совершавшихся над могилами мучеников. Позже их использовали в храмах в качестве престолов и столов для приношений, а также в трапезных монастырей. Несмотря на то, что сигмовидные столы, в частности столы с арочной каймой, использовали как в светском, так и христианском обиходе, их находки вне контекста обычно связывают с христианскими храмами. Однако в подобных случаях нельзя исключать возможность их использования и в качестве обычного обеденного стола. Наконец, с христианством может быть связана мраморная плитка с изображением Орфея, образ которого перешел в христианскую иконографию из языческого искусства. Незначительные размеры и сильная потертость фанагорийского фрагмента, к сожалению, не позволяют уверенно определить религиозный статус изображения, который, как правило устанавливают по составу «слушателей» и контексту. Строго говоря, из перечисленных находок только одну, мраморную чашу с вырезанным крестом, можно отнести к предметам интерьера христианского храмового комплекса безусловно. Сигмовидный стол могли использовать и в христианском культе, и по его прямому назначению – в качестве обеденного стола. Образ Орфея одинаково использовался как язычниками, так и христианами. Разным целям мог служить и мраморный резервуар. Но среди аргументов за и против их использования в христианском культе, все же превалируют первые. Кроме того, обнаружение всех предметов на довольно небольшом участке «Нижнего города» позволяет надеяться на то, что в ходе будущих раскопок здесь будет открыт христианский храм, и таким образом подтвердится предложенная интерпретация найденных предметов. Храм, к которому, возможно, относились перечисленные находки, по-видимому, был разрушен в середине 6 в. Тогда же, скорее всего, прекратила существование и Фанагорийская епархия. Какие-либо сведения о фанагорийских христианах более позднего времени полностью отсутствуют, но, судя по информации о христианских общинах, имевшихся в других центрах региона, а также в городах Хазарского каганата, были они и в Фанагории, которая в этот период, скорее всего, входила в состав Зихийской епархии. У нас нет сви детельств о притеснениях христиан в городах Хазарского каганата. Наоборот, согласно сведениям, содержащимся в письменных источниках, жизнь христиан там протекала до вольно спокойно. О благосклонном отношении хазарской элиты к христианству говорят и браки с византийским императорским домом, в частности брак Юстиниана II и сестры кагана Феодоры, после заключения которого он «уехал в Фанагорию и жил там с Феодорой» (Theoph. Chron. 704–705; пер. И.С. Чичурова). 2 Что же касается археологических свидетельств, то число связанных с христианством находок 8–10 вв. чрезвычайно мало, и их невозможно связать непосредственно с христианским населением Фанагории. Extremely low amounts of finds related to Christianity and their uneven distribution over time presents difficulties in reconstructing the history of the Phanagorian Christian community. The information on the history of Christianity in other centres of the North-Eastern Black Sea, a region where Phanagoria played a crucial part, can help fill the blanks to a certain extent. Without any doubt, the new religion arrived to Phanagoria, as well as to the other centres of the Bosporan kingdom, in the last quarter of the third century AD from Asia Minor, when the Goths brought Christians as captives from their pirate raids. The first recorded signs of Christianity in the Bosporos belong to the period after the sea campaigns of the “barbarians”. These include personal possessions with Christian symbols and Christian burial plots in the necropolis in Kerch. A small number of early Christian monuments points to the fact that during this period the spread of Christianity in the region heavily relied on the activities of missionaries, while the number of christians was still small. Later, after the inclusion of the Bosporos in the sphere of influence of the Byzantine Empire, the church and the state were making joint efforts to Christianize the region: most likely, it was at this time that Christian churches were built on both sides of the Kerch Strait, an episcopal chair was established in Phanagoria and a Christian church was built, decorated with two marble water tanks, a sigmoid table and a relief depicting Orpheus. All this was found during the excavations in the “Lower City” trench. 2 Чичуров 1980, 62. Христианство в Фанагории. Археологические свидетельства 71 The shape and material from which one of the found tanks is made allows for its interpreta tion as a baptistery. The small depth of the found container does not necessarily mean that only children were baptised in it, since in most cases baptism was performed without complete immersion. The baptised stood in the font and water was poured over him. However, from the fourth century AD stagnant water was used for baptism, and the font had to be filled manually. It is, therefore, difficult to explain the purpose of the two holes in the Phanagorean reservoir if it was used as a font. Their presence is better explained by another possible use of the tank – as a reliquary. Oil was poured into the reliquary through the upper opening to cover the relics stored in it, and then came out through the opening in the lower part. Regarding the bowls with protruding handles along the edge, such vessels are considered to serve either as fonts for child baptism, or, more often, as bowls for consecrated water, which, during the early Christian times, were used to wash hands before entering the temple. Their exact analogies, known to the author, come exclusively from the provinces of Moesia Secunda and Thrace. It is possible that it was from there that the Phanagorian container was brought by the troops, which were sent to the Bosporos by Justinian to suppress the uprising against the Byzantine ruler named Grod. A marble sigmoid table with an arched border could also be part of the inventory of a Christian church. In church life, the use of such tables was secondary. It comes from secular life, from the early Christian tradition of communal meals served on the graves of martyrs. Later they were used in temples and monasteries as thrones and tables for offerings. Despite the fact that sigmoid tables, particularly those with an arched border, were used both in secular and Christian everyday life, they are usually associated with Christian churches when found out of context. However, one cannot exclude the possibility of them being used as a regular dining table. Finally, a marble tile with the image of Orpheus, which came to the Christian iconography from pagan art, can also be associated with Christianity. Unfortunately, due to its insignificant size and severe damage, this fragment does not allow us to determine the religious status of the image with any degree of certainty. Usually such assumptions can be made based on the amount of depicted listeners and the find’s context. Strictly speaking, only one of the listed finds, a marble bowl with a carved cross, can be attributed to the items from the interior of the Christian temple. The sigmoid table could be used both in the Christian cult and for its original purpose, as a dining table. The image of Orpheus was used by both pagans and Christians. A marble tank could possibly also serve different purposes. However, between the arguments “for” and “against” its use in a Christian context, the former prevail. In addition, the discovery of all the objects together in a rather small area of the “Lower City” excavation site allows us to hope that, during future excavations, a Christian church will be discovered here, confirming our interpretations. The temple to which the finds may have belonged was apparently destroyed in the middle of the sixth century AD. At the same time, most likely, the Phanagorian diocese also ceased to exist. There is no information on Phanagorian Christians during later periods, but, judging by the information about the Christian communities that existed in other centres of the region, as well as in the cities of the Khazar Khaganate, Christians were present in Phanagoria, which, during this period was likely a part of the Zikhia diocese. So far, we have no evidence of the oppression of Christians in the cities of the Khazar Khaganate. On the contrary, according to the information from written sources, the life of Christians there was a rather calm one. The favourable attitude of the Khazar elite towards Christianity is also evidenced by marriages with the Byzantine imperial family. Of particular interest is the marriage of Justinian II and the sister of the Khagan, Theodora, after which he “left for Phanagoria and lived there with Theodora”. As for archaeological evidence, the number of finds associated with Christianity from the 8th to 10th centuries AD is extremely low, and it is impossible to connect them directly with the Christian population of Phanagoria.

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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.

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Mikheeva, Аnna. "ARCHAEOLOGICAL HERITAGE OF CHRISTIANITY IN CENTRAL ASIA AND SOUTHERN KAZAKHSTAN (HISTORY OF DISCOVERIES AND RESEARCH)." In ANCIENT AND MEDIEVAL CULTURES OF CENTRAL ASIA (THE FORMATION, DEVELOPMENT AND INTERACTION OF URBANIZED AND CATTLE-BREEDING SOCIETIES). Institute for the History of Material Culture of the Russian Academy of Sciences, 2020. http://dx.doi.org/10.31600/978-5-907298-09-5-281-283.

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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal capacity, and public image), only playing the religious role of vestal, which denied her femininity.Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Topic: The figure and role of women in ancient Rome did not disregard religion. In that period, the various female personalities could be identified in the figures of: matrons, prostitutes, commoners, vestals, all of which were characterized by enslavement to the particular patriarchal figure (pater, husband or pontifex). Only the vestal priestesses would seem to be excluded from the list of figures subject to male protagonists. The woman, considered tender and soft (�mollis, �mulier�, the most fragile) was completely excluded from important roles in Roman society.The juridical position of the Roman woman is obtained in the law of the XII tables (451-450 BC): "Feminas, etsi perfectae aetatis sint, in tutela esse, exceptis virginibus Vestalibus" - "The women are all to be under protection, although they are adults, except the Vestal virgins". Vestal women could juridically act like a man only if subjected to the temple of the goddess Vesta; in a psychoanalytic analysis, therefore, the counterpart was the renunciation of femininity, which was imposed by the thirty-year chastity they had to abide by. Throughout history, male domination was revealed in all fields, still in the religious field, until the advent of Christianity which re-evaluated the woman through the figure of the Madonna, attributing to her the role of mother of the creator. Conclusion: In conclusion, with this article, we will analyse how the Roman religions (polytheistic and monotheistic) have contributed, throughout history, to subjecting women to male domination and to attributing a negative and sinful image to them, until the advent of Christianity. The psychologist feels the need to address a question: what of this primordial essence of the feminine scares the man of every age?

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Pop, Ioan-Nicolae. "Names of rhetoricians in the field of religion." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/65.

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This study is aimed at interpreting names and naming in relation to the founders of Christianity and to investigate theological figures who are a part of the cultural-spiritual heritage of the Primordial Church, by carrying out a biographical incursion into their lives. The saints described in this paper built Christianity by means of perfect synergy between fact and word, as their names have continued to exist across the centuries. In the present paper, we propose an inventory of some of the most important names of all time and their analysis from the perspective of onomastics. Thus, Eastern and Western Christianity meet through the common saints who act as patrons of their spirituality, testifying over the centuries to the fact that while the present may divide us, the past unites us. Christian rhetoricians enrich the word and the Church through their life and work, as vehicles through which creative grace is manifested. The corpus was taken from specialized studies, such as dictionaries of theology, biographies of saints, onomastic dictionaries. Methodologically, the paper employs precepts from the following fields: onomastics, theology, anthroponymy, cultural anthropology, the history of churches, rhetoric.

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.

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Buraeva, O. V. "CHINESE IN HISTORY OF BAUNT." In Международная научная конференция "Мир Центральной Азии-V", посвященная 100-летию Института монголоведения,буддологии и тибетологии Сибирского отделения Российской академии наук. Новосибирск: Сибирское отделение РАН, 2022. http://dx.doi.org/10.53954/9785604788981_305.

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Звіти організацій з теми "History of Chinese Christianity"

1

Burkitt, Laurie, Andrew Scobell, and Larry M. Wortzel. The Lessons of History: The Chinese People's Liberation Army at 75. Fort Belvoir, VA: Defense Technical Information Center, July 2003. http://dx.doi.org/10.21236/ada417717.

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Manchester, Scott. The history of mutual support organizations among the Chinese in Portland, Oregon. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.2948.

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Goldman, Mindy, and Debasish Tripathy. Phase I/II Pilot Study to Assess Toxicity and Efficacy of Chinese Herbs to Treat Hot Flashes and Menopausal Symptoms for Women With a History of Breast Cancer. Fort Belvoir, VA: Defense Technical Information Center, August 2004. http://dx.doi.org/10.21236/ada439324.

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Tripathy, Debasish. Phase I/II Pilot Study to Assess Toxicity and Efficacy of Chinese Herbs to Treat Hot Flashed and Menopausal Symptoms for Women With a History of Breast Cancer. Fort Belvoir, VA: Defense Technical Information Center, August 2001. http://dx.doi.org/10.21236/ada396339.

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Zheng, Ruo-xiang, Jia-wei Xu, Bi-yao Jiang, Wei Tang, Chun-li Lu, Xiao-yang Hu, and Jian-ping Liu. Mind-body therapies in traditional Chinese medicine for neuropathic pain: a systematic review of randomized controlled trials. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, April 2022. http://dx.doi.org/10.37766/inplasy2022.4.0016.

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Review question / Objective: The purpose of this review is to comprehensively evaluate the effectiveness and safety on mind-body therapies of traditional Chinese medicine for neuropathic pain. Condition being studied: According to the definition by the International Association for the Study of Pain (IASP), neuropathic pain is a kind of pain caused by lesions or diseases affecting the somatosensory nervous system. It has brought considerable negative impacts on patients and society. Neuropathic pain is a prevalent disease and can be induced by a variety of clinical conditions such as spinal cord injury (prevalence rate: 53%), induced peripheral neuropathic pain (prevalence rate: 38%), diabetic peripheral neuropathic pain (prevalence rate: 10%-26%), chemotherapy postherpetic neuralgia (3.9-42.0/10,000 people per year), prosopalgia (3-5/10,000 people per year), and so on. However, current recommended medicines for neuropathic pain management could cause dependence and adverse events. Thus, alternatives would be helpful for both patients and clinicians. Mind-body therapy in traditional Chinese medicine (TCM) has a long history in clinical practice for relieving pain and their effectiveness has not been systematically reviewed.The purpose of this review is to comprehensively evaluate the effectiveness and safety on mind-body therapies of traditional Chinese medicine for neuropathic pain.

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Carty, Anthony, and Jing Gu. Theory and Practice in China’s Approaches to Multilateralism and Critical Reflections on the Western ‘Rules-Based International Order’. Institute of Development Studies (IDS), October 2021. http://dx.doi.org/10.19088/ids.2021.057.

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China is the subject of Western criticism for its supposed disregard of the rules-based international order. Such a charge implies that China is unilateralist. The aim in this study is to explain how China does in fact have a multilateral approach to international relations. China’s core idea of a community of shared future of humanity shows that it is aware of the need for a universal foundation for world order. The Research Report focuses on explaining the Chinese approach to multilateralism from its own internal perspective, with Chinese philosophy and history shaping its view of the nature of rules, rights, law, and of institutions which should shape relationships. A number of case studies show how the Chinese perspectives are implemented, such as with regards to development finance, infrastructure projects (especially the Belt and Road Initiative), shaping new international organisations (such as the Asian Infrastructure Investment Bank), climate change, cyber-regulation and Chinese participation in the United Nations in the field of human rights and peacekeeping. Looking at critical Western opinion of this activity, we find speculation around Chinese motives. This is why a major emphasis is placed on a hermeneutic approach to China which explains how it sees its intentions. The heart of the Research Report is an exploration of the underlying Chinese philosophy of rulemaking, undertaken in a comparative perspective to show how far it resembles or differs from the Western philosophy of rulemaking.

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Xin, Yuning, Hongyu Li, Gungyu Cheng, Junfeng Cui, Yinghui Liu, Aidong Liu, Xiaolin Xu, Pengfei Li, and Huize Han. Evaluation of the Effectiveness and Safety of Acupuncture in the Treatment of Cervicogenic Hypertension A Protocol for Systematic Review and Meta-analysis. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, December 2022. http://dx.doi.org/10.37766/inplasy2022.12.0036.

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Анотація:

Review question / Objective: The purpose of this study is to explore the efficacy and safety of acupuncture in the treatment of patients with cervicogenic hypertension，Through scientific verification, it provides clinicians with application reference and provides more choices for patients to solve pain. Patients included should have a clear diagnosis of cervicogenic hypertension(In the absence of antihypertensive drugs, blood pressure was measured 3 times a day, systolic blood pressure ≥ 140 mmHg and/or diastolic blood pressure ≥ 90 mmHg; or a clear history of hypertension and Diagnosis of cervical spondylosis using computed tomography, magnetic resonance imaging, and other imaging methods)；The intervention group received acupuncture treatment alone or acupuncture combined with treatment by Chinese herbal medicine or conventional Western medicine; The control group was a blank control group, a placebo group, a fake acupuncture group or received treatment only through conventional Western medicine； The Inclusion criteria of study type was an RCT; The outcomes of the main analyses were efficacy of clinical symptoms，systolic blood pressure value，Diastolic blood pressure value；Secondary outcome indicators were Traditional Chinese Medicine syndrome curative effects, Traditional Chinese Medicine syndrome scores,and adverse reactions.

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Chen, Yuqi. Efficacy of acupuncture treatment for ovulatory disorder infertility A systematic review and meta-analysis. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, April 2023. http://dx.doi.org/10.37766/inplasy2023.4.0088.

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Анотація:

Review question / Objective: Efficacy of Acupuncture for ovulatory disorder infertility: A Systematic Review and Meta-Analysis of randomized controlled trials. Condition being studied: Those who do not have contraception after marriage, have a normal sexual life, and cohabitation for 1 year without pregnancy are called infertility, and those who have no history of pregnancy are called primary infertility. Those with a history of previous pregnancy are called secondary infertility. Infertility is a global reproductive health problem that affects about 10% of married women. Ovulatory infertility ranked second only to fallopian tube abnormalities in the proportion of all infertility, accounting for 25%-30%. Ovulation induction drugs are commonly used in western medicine, but long-term use often causes side effects such as follicular hyperstimulation. Modern clinical studies have shown that traditional Chinese medicine and acupuncture have good effects on follicle development and ovulation induction, with few side effects. This article systematically reviews the clinical efficacy of acupuncture and moxibustion in the treatment of ovulatory infertility by searching the clinical research literature and conducting Meta-analysis, so as to provide an evidence-based basis for clinical decision-making.

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Manning, Nick, and Mariano Lafuente. Leadership and Capacity Building for Public Sector Executives: Proceedings from the 2nd Policy and Knowledge Summit between China and Latin America and the Caribbean. Inter-American Development Bank, February 2016. http://dx.doi.org/10.18235/0007965.

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Анотація:

This discussion paper summarizes the proceedings at the Second China-Latin America and the Caribbean Policy and Knowledge Summit, focusing on leadership and capacity building for public sector executives. The event, sponsored by the Chinese Academy of Social Sciences and the Inter-American Development Bank, was held in Beijing and Shanghai, China in 2015. The paper discusses practices related to the management and training of public executives in China, Chile, Colombia, Ecuador, Jamaica, and Peru, and provides a general context for these practices in OECD and Latin American and Caribbean countries. The Summit identified common challenges among the countries, despite the obvious differences in terms of size and history, such as finding a balance between political neutrality and technical capacity and ensuring high ethical standards to address low citizen trust in the public sector.

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Mao, Hui, YueHui Wei, Huimin Su, and Xun Li. Pediatric Tui Na for cough in children: A protocol for a systematic review and meta-analysis. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, February 2022. http://dx.doi.org/10.37766/inplasy2022.2.0076.

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Анотація:

Review question / Objective: The aim of this systematic review is to evaluate the effectiveness and safety of pediatric Tui Na in the treatment of cough in children under seven years of age. Condition being studied: Cough is essentially a protective reflex of respiratory tract to various stimuli, typically in order to clear the lung airways of fluids, mucus, or other material. Cough not only has a negative impact on children’s daily activities and sleep, but is associated with parental stress and worries. Pediatric Tui Na, a therapeutic massage based on the Chinese traditional theory of Yin and Yang, Qi and blood, acupoints and meridians, enjoys a long history and has been widely applied to the treatment of common diseases like fever, diarrhea, cough and asthma. This study aims to evaluate the effectiveness and safety of pediatric Tui Na in the treatment of cough in children.

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