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East Syriac Christianity in Mongol-Yuan China (12Th 14Th Centuries)
Orientalia biblica et christiana 18 East Syriac Christianity in Mongol-Yuan China (12th–14th centuries) Bearbeitet von Li Tang 1. Auflage 2011. Buch. XVII, 169 S. Hardcover ISBN 978 3 447 06580 1 Format (B x L): 17 x 24 cm Gewicht: 550 g Weitere Fachgebiete > Religion > Christliche Kirchen & Glaubensgemeinschaften Zu Inhaltsverzeichnis schnell und portofrei erhältlich bei Die Online-Fachbuchhandlung beck-shop.de ist spezialisiert auf Fachbücher, insbesondere Recht, Steuern und Wirtschaft. Im Sortiment finden Sie alle Medien (Bücher, Zeitschriften, CDs, eBooks, etc.) aller Verlage. Ergänzt wird das Programm durch Services wie Neuerscheinungsdienst oder Zusammenstellungen von Büchern zu Sonderpreisen. Der Shop führt mehr als 8 Millionen Produkte. Li Tang East Syriac Christianity in Mongol-Yuan China 2011 Harrassowitz Verlag · Wiesbaden ISSN 09465065 ISBN 978-3-447-06580-1 III Acknowledgement This book is the outcome of my research project funded by the Austrian Science Fund (Fonds zur Förderung der wissenschaftlichen Forschung, abbreviated as FWF) from May 2005 to April 2008. It could not be made possible without the vision of FWF in its support of researches and involvement in the international scientific community. I take this opportunity to give my heartfelt thanks, first and foremost, to Prof. Dr. Peter Hofrichter who has developed a passion for the history of East Syrian Christianity in China and who invited me to come to Austria for this research. He and his wife Hilde, through their great hospitality, made my initial settling-in in Salzburg very pleasant and smooth. My deep gratitude also goes to Prof. Dr. Dietmar W. Winkler who took over the leadership of this project and supervised the on-going process of the research out of his busy schedule and secured all the ways and means that facilitated this research project to achieve its goals. -
Protestants in China
Background Paper Protestants in China Issue date: 21 March 2013 (update) Review date: 21 September 2013 CONTENTS 1. Overview ................................................................................................................................... 2 2. History ....................................................................................................................................... 2 3. Number of Adherents ................................................................................................................ 3 4. Official Government Policy on Religion .................................................................................. 4 5. Three Self Patriotic Movement (TSPM) and the China Christian Council (CCC) ................... 5 6. Registered Churches .................................................................................................................. 6 7. Unregistered Churches/ Unregistered Protestant Groups .......................................................... 7 8. House Churches ......................................................................................................................... 8 9. Protestant Denominations in China ........................................................................................... 9 10. Protestant Beliefs and Practices ............................................................................................ 10 11. Cults, sects and heterodox Protestant groups ........................................................................ 14 -
Tombstone Carvings from AD 86
Tombstone Carvings from AD 86 Did Christianity Reach China In the First Century? † Wei-Fan Wang Retired Professor Nanjing Theological Seminary 1 This study, carried out as part of the Chaire de recherche sur l’Eurasie (UCLy), will be issued in English in the volume The Acts of Thomas Judas, in context to be published in the Syro- Malabar Heritage and Research Centre collection, Kochin (Indian Federation) 2 Table of contents I. The Gospel carved on stone ......................................................................................... 5 Fig. 1 situation of Xuzhou .............................................................................................. 5 Fig. 2 : The phoenixes and the fish ................................................................................ 6 II. The Creation and the Fall ........................................................................................... 7 Fig. 3: Domestic animals ................................................................................................ 7 Fig. 4: temptation of Eve ................................................................................................ 7 Fig. 5: The cherubim and the sword ............................................................................... 8 ..................................................................................................................................... 9 Fig. 6: The exit of the Eden garden ................................................................................ 9 Fig. 7: Pillar of ferocious -
Jingjiao Under the Lenses of Chinese Political Theology
religions Article Jingjiao under the Lenses of Chinese Political Theology Chin Ken-pa Department of Philosophy, Fu Jen Catholic University, New Taipei City 24205, Taiwan; [email protected] Received: 28 May 2019; Accepted: 16 September 2019; Published: 26 September 2019 Abstract: Conflict between religion and state politics is a persistent phenomenon in human history. Hence it is not surprising that the propagation of Christianity often faces the challenge of “political theology”. When the Church of the East monk Aluoben reached China in 635 during the reign of Emperor Tang Taizong, he received the favorable invitation of the emperor to translate Christian sacred texts for the collections of Tang Imperial Library. This marks the beginning of Jingjiao (oY) mission in China. In historiographical sense, China has always been a political domineering society where the role of religion is subservient and secondary. A school of scholarship in Jingjiao studies holds that the fall of Jingjiao in China is the obvious result of its over-involvement in local politics. The flaw of such an assumption is the overlooking of the fact that in the Tang context, it is impossible for any religious establishments to avoid getting in touch with the Tang government. In the light of this notion, this article attempts to approach this issue from the perspective of “political theology” and argues that instead of over-involvement, it is rather the clashing of “ideologies” between the Jingjiao establishment and the ever-changing Tang court’s policies towards foreigners and religious bodies that caused the downfall of Jingjiao Christianity in China. This article will posit its argument based on the analysis of the Chinese Jingjiao canonical texts, especially the Xian Stele, and takes this as a point of departure to observe the political dynamics between Jingjiao and Tang court. -
Chinese Protestant Christianity Today Daniel H. Bays
Chinese Protestant Christianity Today Daniel H. Bays ABSTRACT Protestant Christianity has been a prominent part of the general religious resurgence in China in the past two decades. In many ways it is the most striking example of that resurgence. Along with Roman Catholics, as of the 1950s Chinese Protestants carried the heavy historical liability of association with Western domi- nation or imperialism in China, yet they have not only overcome that inheritance but have achieved remarkable growth. Popular media and human rights organizations in the West, as well as various Christian groups, publish a wide variety of information and commentary on Chinese Protestants. This article first traces the gradual extension of interest in Chinese Protestants from Christian circles to the scholarly world during the last two decades, and then discusses salient characteristics of the Protestant movement today. These include its size and rate of growth, the role of Church–state relations, the continuing foreign legacy in some parts of the Church, the strong flavour of popular religion which suffuses Protestantism today, the discourse of Chinese intellectuals on Christianity, and Protestantism in the context of the rapid economic changes occurring in China, concluding with a perspective from world Christianity. Protestant Christianity has been a prominent part of the general religious resurgence in China in the past two decades. Today, on any given Sunday there are almost certainly more Protestants in church in China than in all of Europe.1 One recent thoughtful scholarly assessment characterizes Protestantism as “flourishing” though also “fractured” (organizationally) and “fragile” (due to limits on the social and cultural role of the Church).2 And popular media and human rights organizations in the West, as well as various Christian groups, publish a wide variety of information and commentary on Chinese Protestants. -
The Multiple Identities of the Nestorian Monk Mar Alopen: a Discussion on Diplomacy and Politics
_full_alt_author_running_head (neem stramien B2 voor dit chapter en nul 0 in hierna): 0 _full_alt_articletitle_running_head (oude _articletitle_deel, vul hierna in): Introduction _full_article_language: en indien anders: engelse articletitle: 0 Introduction 37 Chapter 3 The Multiple Identities of the Nestorian Monk Mar Alopen: A Discussion on Diplomacy and Politics Daniel H.N. Yeung According to the Nestorian Stele inscriptions, in the ninth year of the Zhen- guan era of the Tang Dynasty (635 AD), the Nestorian monk Mar Alopen, carry- ing with him 530 sacred texts1 and accompanied by 21 priests from Persia, arrived at Chang’an after years of traveling along the ancient Silk Road.2 The Emperor’s chancellor, Duke3 Fang Xuanling, along with the court guard, wel- comed the guests from Persia on the western outskirts of Chang’an and led them to Emperor Taizong of Tang, whose full name was Li Shimin. Alopen en- joyed the Emperor’s hospitality and was granted access to the imperial palace library4, where he began to undertake the translation of the sacred texts he had 1 According to the record of “Zun jing 尊經 Venerated Scriptures” amended to the Tang Dynasty Nestorian text “In Praise of the Trinity,” there were a total of 530 Nestorian texts. Cf. Wu Changxing 吳昶興, Daqin jingjiao liuxing zhongguo bei: daqin jingjiao wenxian shiyi 大秦景 教流行中國碑 – 大秦景教文獻釋義 [Nestorian Stele: Interpretation of the Nestorian Text ] (Taiwan: Olive Publishing, 2015), 195. 2 The inscription on the Stele reads: “Observing the clear sky, he bore the true sacred books; beholding the direction of the winds, he braved difficulties and dangers.” “Observing the clear sky” and “beholding the direction of the wind” can be understood to mean that Alopen and his followers relied on the stars at night and the winds during the day to navigate. -
Christianity
97 GLOBAL CHRISTIANITY Appendix C: Methodology for China Overview of Findings and Methods Published estimates of the Christian share of the Chinese population range from about 1% in some relatively small-sample public opinion surveys to about 8% in reviews of membership reports from churches and church leaders (including unregistered churches) within China. Given the size of China’s population, a difference of a single percentage point represents more than 10 million people. In light of such a wide range of estimates, this study carefully considered multiple sources of data – including public opinion surveys, church membership reports and Chinese government statistics – in an attempt to provide a reasonable estimate of the number of Christians in China. This methodology builds on the 2008 Pew Christians in China PERCENTAGE 26 Forum analysis of religion in China. Since OF 2010 ESTIMATED POPULATION its publication in May 2008, that analysis has POPULATION OF CHINA been well received by scholars at numerous Protestant 58,040,000 4.3% scientific and professional meetings in the U.S. Independent 35,040,000 2.6 and China.27 At these meetings, the Pew Forum Other Protestant 23,000,000 1.7 received feedback on the initial analysis as well Anglican < 1,000 < 0.1 Orthodox 20,000 < 0.1 as helpful input on its current estimate. Catholic 9,000,000 0.7 Other Christian < 10,000 < 0.1 There is general consensus among scholars of Total Christian 67,070,000 5.0 mainland China that its Christian population numbers somewhere in the tens of millions. Population estimates are rounded to the ten thousands. -
Lianjiang County – Christians
Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: CHN32261 Country: China Date: 27 August 2007. Keywords: China – Fujian – Lianjiang County – Christians This response was prepared by the Research & Information Services Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. This research response may not, under any circumstance, be cited in a decision or any other document. Anyone wishing to use this information may only cite the primary source material contained herein. Questions 1. Please provide information on Christians in Huangqi Town and Fengcheng Town of Lianjiang County in Fujian and their treatment by the authorities. 2. Please provide information on Huangqi Broadcasting & TV Co (may be called Lianjiang Broadcasting & TV Co). RESPONSE 1. Please provide information on Christians in Huangqi Town and Fengcheng Town of Lianjiang County in Fujian and their treatment by the authorities. [This response includes an overview of the situation of Christians in Fujian Province at 1.2] Lianjiang (连江) is a county on the coast of Fujian Province, China, close to the provincial capital Fuzhou (administratively Lianjiang county is part of Fuzhou City). A map of the county is at Attachment 1. A short profile of the county from Wikipedia1 is attached (‘Lianjiang’ 2007, Wikipedia http://en.wikipedia.org/wiki/Lianjiang – Updated 22 May 2007 – Accessed 27 August 2007 – Attachment 2). According to the profile, the county population is 620,000. -
Qin2020.Pdf (1.836Mb)
This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. THE EVOLUTION OF EVANGELICAL SOCIO-POLITICAL APPROACHES IN CONTEMPORARY CHINA (1980S-2010S) Daniel Qin Doctor of Philosophy The University of Edinburgh 2019 DECLARATION I confirm that this thesis presented for the degree of Doctor of Philosophy, has i) been composed entirely by myself ii) been solely the result of my own work iii) not been submitted for any other degree or professional qualification A revised version of chapter II is forthcoming in 2020 in Studies in World Christianity as ‘Samuel Lamb’s Exhortation Regarding Eternal Rewards: A Socio- Political Perspective.’ Daniel Qin _________ Date: ABSTRACT This thesis explores the evolution of Evangelical socio-political approaches in contemporary China, arguing that Evangelicals in both the Three-Self church and the house churches have moved towards an increasing sense of social concern in the period from the 1980s to the 2010s. -
Nestorians Jǐngjiàotú 景教徒
◀ Neo-Confucianism Comprehensive index starts in volume 5, page 2667. Nestorians Jǐngjiàotú 景教徒 Nestorians refer to Christians who follow Nestorians first translated their scriptures into Chinese Nestorius, a leader of an early Eastern Chris- and established a Nestorian church in Chang’an. After tian tradition. Persecution for heresy forced the that many Nestorians came to China either by land from Nestorians toward Central and East Asia, includ- Central Asia or by sea from Persia (Iran). The Nestorian Stele was erected in 781, a time of relative prosperity for ing China. As the first generation of Christians Chinese Nestorianism. It is said to have been inscribed coming to China, they arrived in the Tang court by a Nestorian priest named “Adam” (“Jingjing” in Chi- in the early seventh century, and remained in the nese) with the sponsorship of a larger congregation. The country for two hundred years. stele offers a brief but thorough history of Nestorianism in Tang China. According to manuscript sources, the Ne- storian leader Adam translated about thirty-five scriptures hristianity was introduced to China during the into Chinese. Several of these translations survived as the Tang dynasty (618– 907 ce) and became widely manuscripts from Dunhuang; one of them is identified as known as “Jingjiao” (Luminous Teaching) dur- Gloria in excélsis Deo in Syriac texts. However, after 845 ing the Tianqi period (1625– 1627) of the Ming dynasty the Nestorians virtually disappeared in Chinese sources, (1368– 1644) after the discovery of a luminous stele (a having suffered political persecution under the reign of carved or inscribed stone slab or pillar used for commem- the Emperor Wuzong. -
Forming Christians Through Musicking in China
religions Article Forming Christians through Musicking in China Swee Hong Lim Emmanuel College, University of Toronto, 75 Queen’s Park Crescent, Toronto, ON M5S 1K7, Canada; [email protected] Academic Editor: Mark G. Toulouse Received: 4 January 2017; Accepted: 21 March 2017; Published: 31 March 2017 Abstract: In recent years, authorities in mainland China have renewed their call for the sinicization of Christianity through theological discourse. Given that Christianity is largely expressed in visible, worship-based ways, such as music (songs), rhetoric (sermons), rituals (sacraments), symbols (crosses, garments, banners, etc.), posture and gesture (genuflecting, lifting hands, etc.), one wonders at the implication of this development. Might there be an alternative approach to sinicization? This essay seeks to investigate the feasibility of sinicized Christianity from the ontology of musicking as purveyed through the practice of congregational song. Keywords: China; Asian; theology; worship; musicking; ideoscape; mediascape; congregational song; sinicization; contextualization Christianity now makes up the largest single civil society grouping in China. The party sees that. Terence Halliday Co-director, Center for Law and Globalization at the American Bar Foundation [1] Since the mid-20th century, Christianity in China has strived to be self-sustaining. Like other Asian Christianities, this shift is visible in its governance, financing, and ministry. For the Three-Self Patriotic Movement of the Protestant Church in China (TSPM), the government-sanctioned national church in the land, this aspiration is enshrined in its three-fold principle of self-government, self-support, and self-propagation. In recent years, mainland Chinese authorities have renewed the call for the sinicization of Christianity with greater urgency. -
NEH Summer Seminar: Central Asia in World History Final Project Sam Thomas University School Hunting Valley, OH <[email protected]
NEH Summer Seminar: Central Asia in World History Final project Sam Thomas University School Hunting Valley, OH <[email protected]> In this project, students will be asked to use a variety of primary sources to answer a central historical question: Were the Nestorians truly Christian? The Nestorians were a heretical sect of Christianity that made its way to east Asia in the second half of the first millennium. Much of Nestorian history is obscure, but when European monks arrived in Asia in the thirteenth century they found practitioners who claimed to be Christian, although it is clear that they had incorporated elements of other religions (particularly Buddhism) into their beliefs and practice. In order to complete this exercise, students will wrestle with a number of questions, large and small: • How should they use evidence that is scattered across centuries and thousands of miles? • How reliable is a given source, when it is written by someone from outside the culture he is observing? • How can archeological artifacts be ‘read’? • What does it mean to be a Christian, and by extension, what does it mean to follow any given faith? There are a lot of documents here, and you can pull them some of the texts out as you see fit. If you’d like an electronic copy of this packet, feel free to send me an email. Document A: Berkshire Encyclopedia of China Christianity was introduced to China during the Tang dynasty (618-907) and became widely known as “Jingjiao” (Luminous Teaching) during the Tianqui period (1625-1627) of the Ming dynasty (1368-1644) after the discovery of a luminous stele (a stone pillar used for commemorative purposes).