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Дисертації з теми "History of Chinese Christianity"

Автор: Grafiati

Опубліковано: 14 вересня 2024

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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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11

Стрижак, Любов Олександрівна, and Н. М. Сиромля. "History of Chinese costume." Thesis, Київський національний університет технологій та дизайну, 2021. https://er.knutd.edu.ua/handle/123456789/18267.

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12

Pasini, Davide, and Jue Wang. "Leadership in the history of buddhism and christianity." Thesis, Linnéuniversitetet, Institutionen för ekonomistyrning och logistik (ELO), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-27245.

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13

Zhang, Yijing. "Traduire l’impensé, penser l’intraduisible. La première traduction chinoise des Catégories d’Aristote." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040119.

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Le traité des Catégories d’Aristote est l’une des premières œuvres de la philosophie occidentale traduite en chinois. Introduit par les jésuites en Chine au XVIIème siècle, sa traduction fut une confrontation entre la pensée gréco-chrétienne et la pensée chinoise. Elle nous renseigne sur le rapport entre la langue et la pensée. Le premier chapitre est un aperçu de l’environnement historico-culturel dans lequel cette traduction a été réalisée. Le deuxième chapitre présente notre méthode et nos outils de travail. Nous expliquons, dans le troisième chapitre, le titre de l’ouvrage en chinois : il est censé être la traduction du mot « logique », mais il est composé de mots qui renvoient à des doctrines philosophiques chinoises traitant de problèmes fondamentalement différents de ceux dont s’occupe la logique aristotélicienne. Les quatrième et cinquième chapitres constituent un commentaire de la traduction chinoise du premier chapitre du traité aristotélicien. Les différences linguistiques entre le chinois et les langues indo-européennes se révèlent tant sur le plan lexical que sur le plan grammatical. Nous terminons notre travail par une discussion sur la traduction du verbe « être ». Notre objet est de montrer que ce qui est perdu dans la traduction est moins le sens du mot « être » que sa syntaxe et le mode de pensée qui lui est lié. Étudier les intraduisibles en philosophie, c’est découvrir les différentes façons de thématiser et de problématiser, qui caractérisent chaque système de pensée. Cette étude de philosophie comparée gréco-chinoise espère contribuer à la réflexion sur la pluralité linguistique et culturelle
Aristotle’s Categories is one of the first Western philosophical texts translated into Chinese. Since Jesuit missionaries introduced scientific thoughts into China in the 17th century, Chinese literati have shown a strong interest in the demonstration method that was originated in Aristotelian logic. This dissertation presents a detailed study of the Chinese translation Ming li tan, with the aim of addressing several issues on the relationship between language and thought. Chapter 1 is an overview of the historical and cultural environment in which the translation took place. Chapter 2 presents our approach to comparative philosophy. Chapter 3 discusses the translation of the title “Ming li tan”. The term “ming li” is used as a translation of the word “logic”, but is actually composed of terms referring to Chinese philosophical doctrines which deal with problems fundamentally different from those of the Aristotelian logic. Chapters 4 and 5 provide a detailed commentary of the Chinese translation of the first chapter of Categories, focusing in particular on three notions: homonym, synonym and paronym. We conclude our work with a discussion on the translation of the verb “to be” and its derivatives (e.g., being, substance), and explain the reasoning behind its various Chinese renditions. Our central claim is that what is lost in translation is less the literal meaning of word “to be” than its syntax and the way of thinking underlying the use of this word. The focus on translation provides a unique approach to studying linguistic relativism and linguistic and cultural pluralism. A good understanding of these issues is crucial for improving the intercultural dialogue

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14

Tey, David Hock. "Follow up for Chinese converts." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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15

Wu, Hao, and 吳昊. "History of Chinese women's costume." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B3124080X.

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16

Tan, Carole A. "'Chinese Inscriptions': Australian-born Chinese Lives." Thesis, University of Queensland, 2004. https://eprints.qut.edu.au/1826/1/1826_abstract.pdf.

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This thesis represents a transdisciplinary study based on qualitative research and critical analysis of oral history interviews and the personal narratives of sixty-seven Australian-born Chinese. It uses cultural studies approaches to investigate the diverse ways Chineseness becomes inscribed into the lives of Australian-born Chinese. It investigates diverse ways Chineseness becomes inscribed into the lives of Australian-born Chinese within three social and cultural spaces Australian-born Chinese inhabit. These are the family, mainstream Australian society and Chinese diasporic spaces located in China and Australia. In examining these three social and cultural spaces, this study seeks to demonstrate that Chineseness represents an inescapable ‘reality’ Australian-born Chinese are compelled to confront in their everyday lives. This ‘reality’ exists despite rights of birth, generational longevity, and strong national and cultural identities and identifications grounded in Australia, and whether or not Australian-born Chinese willingly choose to identify as ‘Chinese’. Nevertheless, despite the limits of Chineseness Australian-born Chinese experience in their lives, this study demonstrates that Australian-born Chinese are individual agents who devise a range of strategies and tactics which empower them to negotiate Chineseness in relevant and meaningful ways of their own choosing.

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17

Ng, Stuart Sze Hua. "Developing Markham Chinese Community Church into a disciple making church." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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18

Marinescu, Jocelyn M. N. "Defending Christianity in China : the Jesuit defense of Christianity in the lettres edifiantes et Curieuses & Ruijianlu in relation to the Yongzheng proscription of 1724." Diss., Manhattan, Kan. : Kansas State University, 2008. http://hdl.handle.net/2097/606.

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19

Tung, John Pu-Chiang. "Discipling Chinese-American young adults." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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20

Lee, Donna Ho. "Psychology serving the Chinese church development of the support group for Chinese Christian women /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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21

Boyd, Paul. "The Afrocentric rewriting of history with special reference to the origins of Christianity." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683366.

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22

Chen, Joseph Y. "Make me a blessing a seminary textbook of biblical evangelism for Chinese people worldwide /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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23

Chan, Kenneth, and n/a. "Chinese history books and other stories." University of Canberra. Creative Communication, 2005. http://erl.canberra.edu.au./public/adt-AUC20061020.144139.

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My thesis is a creative writing doctorate which focuses on one Chinese family's adaptation to living in Australia in the mid-twentieth century. The thesis is in two parts. Part I is an examination of Chineseness and identity within the context of the short stories that make up Part I1 of the thesis. In Part I, I have looked at the place of the Chinese within the larger, dominant cultures of America and Australia. In particular, I have discussed the way in which the discourses of the dominant culture have framed Chineseness; and also what it might mean to describe authentic and essential qualities in Chineseness. The question I ask is whether the concept of Chineseness shifts according to time, location, history, and intercultural encounters. This leads me to try to "place" my family and myself. I provide some background on my family and on specific incidents that have served as springboards for the fiction. Part I also discusses some aspects of narrative theory in relation to the stories and considers the stories within the context of other Chinese- Australian fiction and performance. Ln Part 11, I have written a collection of nine short stories about the lives of a fictitious family called the Tangs. The stories can be described as a cycle that is unified and linked by characters who are protagonists in one story but appear in a minor or supporting role in other stories. Composing a linked cycle of stories has given me the opportunity to extend the short story form, especially by giving me scope to expand the lives of the characters beyond a single story. The lives of the characters can take on greater complexity since they confront challenges at different stages of their lives from different perspectives.

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24

Nedilsky, Lida V. "The web of voluntary associations : Christian community and civil society in Hong Kong /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 2002. http://wwwlib.umi.com/cr/ucsd/fullcit?p3055795.

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25

Jones, Christopher P. "Women in law and Christianity in the later Roman Empire." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325081.

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26

Quan, Derek. "Finding ministry success for American-born Chinese pastors in the overseas-born dominant Chinese bi-cultural church." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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27

Noyes, Craig Andrew. "Hope for Survival: The History and Decline of Palestinian Christianity." Thesis, Boston College, 2008. http://hdl.handle.net/2345/3058.

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Thesis advisor: Franck Salameh
This work is a broad historical survey of Christianity's presence in the geographic region of modern day Israel and Palestine. It focuses on Christian communities' perceived identities, treatment by their neighbors, and current status. Particular focus is paid to perceived memory/identity of recent generations; Ottoman rule, British mandate, and modern Israeli-Palestinian geopolitics are examined most deeply. Qualitative interviews with Christians living in the West Bank, Jerusalem, and northern Israel complement the work
Thesis (BA) — Boston College, 2008
Submitted to: Boston College. College of Arts and Sciences
Discipline: College Honors Program
Discipline: History

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28

Grafe, Hugald. "The history of Christianity in Tamilnadu from 1800 to 1975 /." Erlangen : Verl. der Ev.-Luth. Mission, 1990. http://catalogue.bnf.fr/ark:/12148/cb36667248q.

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29

Yen, Hsiao-pei. "Constructing the Chinese: Paleoanthropology and Anthropology in the Chinese Frontier, 1920-1950." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10240.

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Today’s Chinese ethno-nationalism exploits nativist ancestral claims back to antiquity to legitimize its geo-political occupation of the entire territory of modern China, which includes areas where many non-Han people live. It also insists on the inseparability of the non-Han nationalities as an integrated part of Zhonghua minzu. This dissertation traces the origin of this nationalism to the two major waves of scientific investigation in the fields of paleoanthropology and anthropology in the Chinese frontier during the first half of the twentieth century. Prevailing theories and discoveries in the two scientific disciplines inspired the ways in which the Chinese intellectuals constructed their national identity. The first wave concerns the international quest for human ancestors in North China and the northwestern frontier in the 1920s and 1930s. Foreign scientists, such as Pierre Teilhard de Chardin, Amadeus Grabau, Roy Chapman Andrews, and Davidson Black, came to China to search for the first human fossils. With the discovery of Peking Man, they made Beijing one of the most prestigious places for the study of human paleontology and popularized the evolutionary Asiacentric theory that designated Chinese Central Asia and Mongolia as the cradle of humans. Inspired by the theory and the study of the Peking Man fossils, Chinese intellectuals turned Peking Man into the first Chinese and a common ancestor of all humans. In the second wave, from the late 1930s to the early 1950s, Chinese anthropologists like Rui Yifu, Cen Jiawu, Fei Xiaotong, and Li Anzhai made enormous efforts to inscribe the non-Han people of the southwestern frontier into the genealogy of the Chinese nation (Zhonghua minzu). Their interpretations of the relationship between the Han and the non-Han and between the frontier and the center were influenced by various Western anthropological theories. However, their intensive studies of the southwestern non-Han societies advocated the ethnic integration and nationalization of China’s southwestern frontier. By linking the two waves of scientific endeavor, this dissertation asserts that the Chinese intellectual construction of modern Chinese ethnogenesis and nationalism was not a parochial and reactionary nationalist “invention” but a series of indigenizing attempts to appropriate and interpret scientific theories and discoveries.
History

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30

Oelschlegel, Zachary. "BOLSHEVISM AND CHRISTIANITY: THE AMERICAN FRIENDS SERVICE COMMITTEE IN RUSSIA (1919-1933)." Master's thesis, Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/161738.

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History
M.A.
This paper documents the underlying support many left-leaning Quakers had for the Bolshevik Revolution, displayed through the relief operations of the American Friends Service Committee in Russia from 1919-1931. While the Friends have carried out relief efforts in many areas of the world in their spirit of Christian fellowship, there was added excitement for the work in Russia due to the Bolsheviks' goals of social justice. Therefore, much of why the Friends went, why they stayed so long, and how they were able to achieve so much was due to the influence of communist sympathies in and around Quaker circles. The mission achieved a special place in the minds of many AFSC workers and officials because of these communist sympathies, which eventually blinded many Quakers to the atrocities of the Russian Revolution and the nature of the emerging Soviet regime.
Temple University--Theses

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31

Liao, Samuel. "A system approach to church administration in Chinese culture." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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32

Jiang, Lian. "Visiting parents from China their conversion experiences in America and contributions to Christianity at home /." Fort Worth, Tex. : Texas Christian University, 2006. http://etd.tcu.edu/etdfiles/available/etd-01122007-102839/unrestricted/jiang.pdf.

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Анотація:

Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2006.
Title from dissertation title page (viewed Feb. 9, 2007). Includes abstract. "A project report and thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirement for the degree of Doctor of Ministry." Includes bibliographical references.

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33

Austin, Denise A. ""Kingdom-minded" people : Christian identity and the contributions of Chinese business Christians /." [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18676.pdf.

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34

Wiemann, Shawn G. "Jesus as Guardian Spirit: The Formation of Moravian Delaware Christianity." W&M ScholarWorks, 2003. https://scholarworks.wm.edu/etd/1539626410.

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35

Green, Judith Tybil. "Britain's Chinese collections, 1842-1943 : private collecting and the invention of Chinese art." Thesis, University of Sussex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271892.

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36

Staton, Maria S. "Christianity in American Indian plays, 1760s-1850s." Virtual Press, 2006. http://liblink.bsu.edu/uhtbin/catkey/1364944.

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Анотація:

The main purpose of this study is to prove that the view on the American Indians, as it is presented in the plays, is determined by two dissimilar sets of values: those related to Christianity and those associated with democracy. The Christian ideals of mercy and benevolence are counterbalanced by the democratic values of freedom and patriotism in such a way that secular ideals in many cases supersede the religious ones. To achieve the purpose of the dissertation, I sifted the plays for a list of notions related to Christianity and, using textual evidence, demonstrated that these notions were not confined to particular pieces but systematically appeared in a significant number of plays. This method allowed me to make a claim that the motif of Christianity was one of the leading ones, yet it was systematically set against another major recurrent subject—the values of democracy. I also established the types of clerical characters in the plays and discovered their common characteristic—the ultimate bankruptcy of their ideals. This finding supported the main conclusion of this study: in the plays under discussion, Christianity was presented as no longer the only valid system of beliefs and was strongly contested by the outlook of democracy.I discovered that the motif of Christianity in the American Indian plays reveals itself in three ways: in the superiority of Christian civilization over Indian lifestyle, in the characterization of Indians within the framework of Christian morality, and in the importance of Christian clergy in the plays. None of these three topics, however, gets an unequivocal interpretation. First, the notion of Christian corruption is distinctly manifest. Second, the Indian heroes and heroines demonstrate important civic virtues: desire for freedom and willingness to sacrifice themselves for their land. Third, since the representation of the clerics varies from saintliness to villainy, the only thing they have in common is the impracticability and incredulity of the ideas they preach. More fundamental truths, it is suggested, should be sought outside of Christianity, and the newly found values should be not so much of a "Christian" as of "democratic" quality.
Department of English

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37

Paulovkin, Jeremy S. "The Patristic Reception of the Speakers in John 3." FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/2325.

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The identification of the speakers in John 3:13-21 and 3:31-36 has remained a longstanding question in biblical studies, confirmed by the difference of opinion in commentaries and the lack of agreement over the placement of quotation marks in contemporary versions of the Bible. The scholarly debate has centered on whether these passages ought to be interpreted as continuations of the words of Jesus and the Baptist, or as authorial commentary appended to their respective discourses. The purpose of this study was to remedy this interpretive difficulty by approaching the question from a wholly different angle: that of tracing the reception history of John 3 in the patristic period (up to A.D. 450). By critically surveying how these earliest readers of John’s Gospel interpreted the speakers, this thesis provides a fresh basis for evaluating the divergent theories of modern commentators and for reconsidering the placement of quotation marks in Bible versions.

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38

Birch, Jonathan C. P. "Enlightenment Messiah, 1627-1778 : Jesus in history, morality and political theology." Thesis, University of Glasgow, 2012. http://theses.gla.ac.uk/4240/.

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This is a study of intellectual encounters with the figure of Christ during the European Enlightenment. In the first instance, it contributes to a body of research which has sought to revise the customary view in New Testament studies, that the historical study of Jesus began with the posthumous publication of Herman Samuel Reimarus's Von dem Zwecke Jesu und seiner Jünger (1778), the last in a series of Fragments published by G. E. Lessing. The thesis proposed here is that Reimarus’s writings on Jesus are a notable but relatively late entry, by the German intellectual establishment, into arguments about Jesus and Christian origins which had been raging across Europe for more than a century: arguments concerning history, morality and political theology. In my Introduction I explain the rationale for this study within the context of contemporary scholarship and contemporary culture, giving a brief outline of my methodology. In Part I of the thesis I outline my project, its themes and methods. In Chapter One I introduce the ‘quest for the historical Jesus’ as a major concern in modern New Testament studies, and a persistent source of interest in wider intellectual discourse. I then take the reader back into the eighteenth century, placing Reimarus’s seminal contribution to the discipline within the context of the wider publishing controversy in which it featured (the Fragmentenstreit). In Chapter Two I explain the historical, moral and political theological dimensions of my analysis; in particular, I define the relationship between my history of scholarship on Jesus, and the one offered by Albert Schweitzer in Von Reimarus zu Wrede (1906), the single most influential work on the rise of historical Jesus studies. In Chapter Three I outline my periodisation and interpretive stance on the main context for my study: the European Enlightenment. Part II of the thesis concerns history. In Chapter Four I review a range of literature on the origins of historical Jesus studies, discussing the advances made since Schweitzer, and sketching the contours of a new, more comprehensive interpretation. In Chapters Five and Six I supplement that sketch with my own account of the emergence of the modern historical-critical conscience within European intellectual culture during the Enlightenment, and its application to the Bible. I profile some of the scholars who blazed the trail for Reimarus, showing where, and by whom, he was anticipated in some of his critical stances regarding Jesus and Christian origins. Part III of the thesis addresses morality. In Chapters Seven and Eight I consider why for so many thinkers in the Enlightenment, including Reimarus, morality came to be seen as central to Jesus' historical mission and his most important theological legacy. I locate this ethical turn within a long history of Western philosophical and theological disputation, with origins in antiquity, culminating in early modernity with the reassertion of moral-theological rationalism which was buttressed by an early modern Thomist revival. I also argue for the influence of a particular vision of Christian reform which prioritised freedom over predestination, and the moral example of Jesus and primitive Christian piety. Part IV of the thesis concerns political theology. In Chapter Nine I consider this generally neglected dimension of Reimarus’ work, placing him in a tradition of Enlightenment intellectuals who drew upon Jesus and primitive Christianity, in conjunction with theological metaphysics, to give weight to their own particular arguments for religious toleration. In my Conclusion, as throughout this thesis, I argue that some of the writers who paved the way of Reimarus’s writings on Jesus and Christian origins have their roots in much older, theological preoccupations, and often in heretical versions of Christianity. While these perspectives on Jesus and Christian origins constituted some of the most radical challenges to mainstream religious thought during the seventeenth and eighteenth centuries, they do not submit to a vision of Enlightenment characterised by a straightforward process of overcoming theological worldviews through the emergence of a new secular critique. For the most part, this tradition of scholarship is best understood as a radicalisation of existing tendencies within the history of classical and Christian thought, which continued to understand Jesus, or at least his teachings, as either a path to personal salvation, or as a theologically authoritative court of appeal in the Enlightenment’s protest against religio-political tyranny.

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39

Su, Ching. "The printing presses of the London Missionary Society among the Chinese." Thesis, University College London (University of London), 1996. http://discovery.ucl.ac.uk/1317522/.

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China became subject to various Western influences in the nineteenth century. Conspicuous in the realm of technology was the transformation of printing from xylography to Western typography. The new method was introduced by Protestant missionaries and mainly by those of the London Missionary Society (LMS). The motive behind this transformation was their hope to print the Bible and by an adequate method, but later the impact of this technological change extended widely beyond religion, resulting in the burgeoning and rapid development of modern Chinese publishing enterprises, including newspapers, periodicals and books. Based mainly upon the LMS archives and the Chinese works printed by LMS missionaries, this study is a history of the LMS's printing presses, beginning with their establishment in the very early nineteenth century until their closure in 1873. The two principal themes in this study are: first, the missionaries' application of Western technology to Chinese printing; and secondly, the role and response of the Chinese to this transformation. Whilst trying to demonstrate the interaction between missionaries and natives in the process of change, an attempt is also made, in the context of contemporary China, to interpret how Western printing technology gradually gained influence in native minds. The printing press did not achieve as much as expected in helping to spread Christianity in China. However, the LMS missionaries were able to produce the first fount of Chinese type and raised Chinese awareness of its greater efficiency, compared with their thousand-year-old blocks, as an agent for the introduction of modern knowledge and as a means to transform their old society.

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40

Cheng, Ying Hsu. "In the world but not of the world a lifestyle discipleship in Charleston Chinese Community Church /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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41

Moore, Richard. "Christianity and paganism in Victorian fiction." Thesis, University of Wales Trinity Saint David, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683121.

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42

Lu, Chu Yi. "The Development of Christianity in Contemporary China." BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4349.

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The purpose of this research is to study the development of Christianity in contemporary China. It adds to the limited literature that explores how Christianity has developed as the fastest growing religion in China post the Chinese Cultural Revolution. The data derive from semi-structured and focus group interviews with Chinese Christians and field observation notes collected at both official and non-official Christian churches in Beijing. I found an ambivalent attitude toward the development of Christianity across different social levels in China. At the state level, the Chinese government expects Christianity to provide a much-needed stabilizing influence in an increasingly self-centered and materialistic society. At the same time, the government fears that Christianity's increasing power may pose a threat to the Communist regime. Correspondingly, at the community level, Chinese Christians wish to see an increasing Christian influence throughout Chinese society to improve people's quality of life, but many Chinese traditionalists oppose the increased Christian influence that seems to be supplanting traditional Chinese culture. These disagreements do not seem to have seriously impeded the development of Christianity in China today. Applying a pervasive cultural perspective – the lens of Yin-Yang interaction – to the current situation of the Christian churches in China, I find that the Yin traits within Christianity and the Yang traits embedded in the Chinese political ideology are coexisting paradoxical values whose interaction facilitates an acceptance, or at least sanction, of oppositions that have reshaped the social and political landscape of Chinese society and fostered the continuing growth of Christianity in China.

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43

Hsieh, Stephen C. "A personal evangelism training program utilizing ancient Chinese written characters." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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44

Keller, Megan. "The Two Conversions of John Newton: Politics & Christianity in the British Abolitionist Movement." Scholarship @ Claremont, 2018. http://scholarship.claremont.edu/cmc_theses/1873.

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This thesis interrogated the relationship between abolition and the evangelical revival in Britain through the life of John Newton. Newton, though not representative of every abolitionist, was a vital figure in the movement. His influence on Hannah More and William Wilberforce along with his contributions to the Parliamentary hearings made him a key aspect of its success. How he came to fulfill that role was a long and complex journey, both in terms of his religion and his understanding of slavery. He began his life under the spiritual direction of his pious, Dissenting mother, became an atheist by nineteen, and then an influential, evangelical minister in the Church of England in his later adulthood. In the midst of that journey, Newton was impressed, joined the crew of a slave ship, was himself enslaved, became a slave ship captain, and then, eventually, a fervent abolitionist. Though it was far from straightforward, Newton's evangelical Calvinistic theology seems to have driven him to ultimately condemn the slave trade. Understanding the relationship between Newton’s two conversions—to evangelical Christianity and abolitionism—gives modern readers’ insight into the intellectual roots of the abolitionist movement more broadly, the dynamics between Christianity and politics, as well as how individual moral choice can affect history.

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45

Wang, Bin. "Chinese Feminism: A History of the Present." Thesis, The University of Sydney, 2017. http://hdl.handle.net/2123/17730.

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This thesis’ subtitle, “a history of the present,” has been chosen to highlight the purposes of my research on Chinese feminism. First, I aim to give a close account of the development of contemporary Chinese feminism in media and popular culture, in academia, in student societies, and in social organizations. Second, by exploring the history and historiography of pre-2000 Chinese feminism, I aim to unravel how politics has impinged upon the writing of this history and how feminist history in China might practically engage with the past to articulate politics in the present. The first part of this thesis traces the emergence of Chinese feminism in various ways, considering the impact of publications like Women’s Bell in the early twentieth century, and discussing how different voices, such as anarcho-feminism and “traditional” feminism, were marginalized by late Qing and May Fourth “liberal” feminisms bound up with a male-centered nationalism. From the 1920s on, the Chinese Communist Party (CCP) inherited some of these ideas about “women’s rights,” while denouncing others, and later put a different vision of women’s liberation into practice, especially in the period from 1949 to the late 1970s in the People’s Republic of China. My thesis argues for conceptualizing this past as a history of socialist feminism and for locating socialist feminists among women cadres, cultural workers and labor models of this period. While various gains or losses of Chinese socialist feminism remain to be debated today, my thesis will also consider how, in the 1980s and 1990s, a post-Mao generation of feminists identified what they perceived as socialist feminism’s obvious shortcomings and spearheaded new forms of feminist discourse and practice in women’s literature, women’s studies and women’s activism. The second part of this thesis, while also referencing Chinese feminism’s connections to its immediate past, focuses more explicitly on the present landscape, drawing primarily on fieldwork conducted with Chinese feminist academics and students and with urban feminist activist groups operating outside the university context. By first examining the current state of Chinese youth and their relations to feminism, these chapters discuss possible reasons why young Chinese people do not often identify with feminism. Here I want to make a case for broadening the category of feminism by discussing its two likely popular forms, imbricated respectively with consumer and celebrity culture. However, this part of the thesis focuses more centrally on feminist academics, students, and activists, who are collectively the most active force in contemporary Chinese feminism. After the post-Mao generation, an intermediate generation became feminists largely through educational institutions, and after finishing graduate school many have found ways to expand academic feminism in Chinese universities. Academic feminists, however, take varied positions themselves with respect to the relation between research and activism, some offering help to student feminists organizing vigorous student societies on campus. Outside university campuses, some young graduates have grown up to be China’s most devoted feminist activists, working in crucial feminist organizations, whose core practices, including their use of social media, their activist strategies, and their relations to LGBT groups, will be elaborated. This is an interdisciplinary project centered on Chinese feminism and inspired by scholarship in Gender Studies, Cultural Studies, Women’s and Gender History, and Historical Theory. It does not aim to construct an overarching theoretical framework that might explain the present forms of Chinese feminism. Instead, I draw on a range of theoretical frameworks, including scholarship focused on the relations between history and history-writing, on intellectual work in popular culture, on relations between feminist theory and practice, and on the conceptualization of tradition and modernity. I am thus also engaging, implicitly and explicitly, with the cultural politics of relations between leftists and liberals, and between such critical axes as modernism and postmodernism. Overall, I aim to demonstrate how, for Chinese feminism, different meanings of “history of the present” ultimately converge in the ongoing relevance of historical ideas and practices, and in the ways Chinese feminists who write about history, or engage in other kinds of research or activism, continue to engender the present and the future.

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46

McLaughlin, Eleanor. "Unconscious Christianity : a neglected element in Dietrich Bonhoeffer's late theology." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18cc7914-ce11-4743-aec9-e9eb0a7be7de.

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In this thesis I argue that unconscious Christianity (unbewußtes Christentum), referred to by Dietrich Bonhoeffer in several of his later writings, is a significant idea in his late theology. There has as yet been no in-depth study of this theological concept as it appears in Bonhoeffer's work, and I therefore aim with this thesis to begin a new conversation in Bonhoeffer studies on this important topic. Bonhoeffer does not offer a definition of unconscious Christianity, but by analysing the ways in which he uses the term in his writing, I offer a constructed definition of unconscious Christianity as used by Bonhoeffer. The first three chapters of the thesis build towards this definition with a close analysis of each relevant text. By examining unconscious Christianity alongside other theological ideas in Bonhoeffer's prison writing, I show how an awareness and understanding of unconscious Christianity adds depth to readings of Bonhoeffer's late work. This thesis also clarifies the differences between unconscious Christianity and religionless Christianity, and shows how unconscious Christianity fits alongside the other, more widely-studied, concepts present in the later writings, such as the world come of age. This work demonstrates that there is movement within Bonhoeffer's thoughts on unconscious Christianity and points to Bonhoeffer's readiness to allow his personal circumstances to inform his theology. It also shows how unconscious Christianity represents a shift within Bonhoeffer's theology. This thesis also makes the subsidiary point that Bonhoeffer's prison fiction should be considered as theological writing. Through it Bonhoeffer addresses not only unconscious Christianity as discussed in this thesis, but many other issues that reoccur in his theological prison letters. I conclude by showing how an understanding of unconscious Christianity is beneficial not only for Bonhoeffer studies, but for contemporary theology more widely.

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47

Peng, Zhaodeng. "Love in Christ's words and work with special atte[n]tion to Chinese Christianity /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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48

Picard, Stephen J. "Sewing New Theological Cloth on an Old Liturgical Cloak: New Theological Expressions & Tensions Created By The Liturgical Reforms of Vatican II in The Liturgy Of The Hours." Digital Commons at Loyola Marymount University and Loyola Law School, 2014. https://digitalcommons.lmu.edu/etd/142.

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49

Duke, SiaÌ‚n. "Recreating history : literary depictions of Iceland's conversion to Christianity 100-1300." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408108.

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50

Morris, James Harry. "Rethinking the history of conversion to Christianity in Japan, 1549-1644." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/15875.

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This thesis explores the history of Christianity and conversion to it in 16th and 17th Century Japan. It argues that conversion is a complex phenomenon which happened for a variety of reasons. Furthermore, it argues that due to the political context and limitations acting upon the mission, the majority of conversions in 16th and 17th Century Japan lacked an element of epistemological change (classically understood). The first chapter explores theories of conversion suggesting that conversion in 16th and 17th Century Japan included sorts of religious change not usually encapsulated in the term conversion including adhesion, communal and forced conversion. Moreover, it argues that contextual factors are the most important factors in religious change. The second chapter explores political context contending that it was the political environment of Japan that ultimately decided whether conversion was possible. This chapter charts the evolution of the Japanese context as it became more hostile toward Christianity. In the third chapter, the context of the mission is explored. It is argued that limitations acting upon the mission shaped post-conversion faith, so that changes to practice and ritual rather than belief became the mark of a successful conversion. The fourth chapter explores methods of conversion, the factors influencing it, and post-conversion faith more directly. It argues that Christianity spread primarily through social networks, but that conversion was also influenced by economic incentive, other realworld benefits, and Christianity's perceived efficacy. Building on Chapter Three, the final chapter also seeks to illustrate that the missionaries were not successful in their attempts to spur epistemological change or instil a detailed knowledge of theology or doctrine amongst their converts.

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