DOCSLIB.ORG

Chinese Theological Review 1999

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Chinese Theological Review [Vol. 13, 1998] This page was generated automatically upon download from the Globethics.net Library. More information on Globethics.net see https://www.globethics.net. Data and content policy of Globethics.net Library repository see https:// repository.globethics.net/pages/policy Item Type Journal volume Publisher Foundation for Theological Education in South East Asia (FTESEA) Rights With permission of the license/copyright holder Download date 04/10/2021 17:33:38 Link to Item http://hdl.handle.net/20.500.12424/165439 Chinese Theological Review: Volume 13 Table of Contents Table of Contents ........................................................................................................................................... 1 From the Editor .............................................................................................................................................. 2 Chinese Traditional Culture and its Influence On Chinese Theological Reflection - Wang Weifan............. 4 Imago Dei and Yin-Yang Philosophy: A Theological Reflection on the Relationship between Man and Woman - Wang Jianguo ............................................................................................................................... 11 The Church's Approach to Intellectuals - Chen Zemin................................................................................. 22 The Chinese Church in a Transitional Society - Chen Xida......................................................................... 30 Spiritual Experience and the Unity of the Church - Sun Meici .................................................................... 34 The Development of Rural Christianity in China and its Challenges - Ma Jianhua..................................... 39 A Chinese Perspective on the Ecumenical Movement - Gao Ying .............................................................. 43 FROM THE SELECTED WRITINGS OF BISHOP K.H. TING ................................................................ 52 Interpreting Religion and Religious Freedom Under Socialism................................................................... 52 Reading Document 19 .................................................................................................................................. 53 On Religion as Opiate .................................................................................................................................. 63 Talks on Theology and the Church............................................................................................................... 71 On the Thirty-Sixth Article of the Constitution............................................................................................ 72 A Look Back at the Way We Have Come.................................................................................................... 75 A Profound Christian Question .................................................................................................................... 81 Sermons........................................................................................................................................................ 84 Life Should Have a Mission......................................................................................................................... 85 Resurrection - From Understanding to Faith ................................................................................................ 88 Love that Loves to the End........................................................................................................................... 90 From the Editor Beginning with his Preface to the first issue, the Chinese Theological Review has carried numerous offerings from the pen of Bishop K.H. Ting, past President of the China Christian Council and Chairperson of the Three-Self Patriotic Movement of Protestant Churches in China. We are especially pleased then to present in this issue ten essays and sermons from the 1980s and 90s not previously available in English. These are taken from the forthcoming volume, The Selected Writings of Bishop K.H. Ting, which will be published in China in both Chinese and English versions, the Chinese version in October, 1998, and the English version shortly after. This is a substantial selection of Bishop Ting's writings, chosen by him, and with an introduction by Rev. Chen Zemin. The range of topics covering several decades will give readers both a portrait of the man, as a theologian, Christian educator and church leader, and an in-depth picture of the problems and challenges the church in China faces. The essays grouped under the heading of "Interpreting Religion and Religious Freedom under Socialism," show K.H. Ting in a role not often appreciated outside China-that of a public figure, a delegate to the National People's Congress, with the standing and access to advocate religious interests at the highest levels. These essays and lectures show how he has worked to broaden government cadres' understanding of religion and religious freedom in ways that increase the space for religious belief and activities in society. The essays under "Talks on Theology and the Church" deal with issues facing the church itself', placed within a larger context of a call to greater unity, tolerance and reconciliation among Christians. The section concludes with three sermons. Among the authors whose work is included in this issue. K.H. Ting, Chen Zemin and Wang Weifan are senior theologians familiar to readers of this Review. We are pleased also to include a number of younger theologians and pastors, both men and, like Gao Ying and Sun Meici, women. They and their contemporaries are the future of the church in China and their writings will continue to find a place in these pages. Two essays in this issue continue the exploration of the relationship of Christianity and Chinese culture and the possibilities of new Christian expression through that culture. Wang Weifan discusses the influence of traditional culture on the shape of Chinese theological thinking while Wang Jingo uses traditional symbols in a new way to reinterpret Christian concepts and move toward a new synthesis. The church in China is growing most rapidly in the countryside. A young pastor from Anhui describes the development of the rural church and its problems, including heresy and superstitious practices as well as the resurgence of denominationalism. At the same time, intellectuals' interest in religion and in Christianity in particular has never been greater. Chen Zemin explores the history of Chinese intellectuals' reactions to Christianity and urges the church to develop Intellectuals strength within itself in order to reach out to engage intellectuals on their own ground. The challenges facing a church in a rapidly changing society, both positive and negative, are examined by Chen Xida, while Sun Meici reflects theologically unity in the church, an ongoing concern for a church which realized union in 1958, but is still on the road to unity. Finally, as the General Assembly of the World Council Churches prepares to meet in Harare, we include two essays on China and the church ecumenical. Chen Zemin sets out the story of the Chinese Church's relationship to ecumenical movements and organizations and Gao Ying, after a year's internship with the WCC, tells what she has learned and how that organization appears to a Chinese pastor and teacher. As always, thanks are due to the authors of the essays and sermons that appear here, for allowing their work to be shared through translation. I would also like to thank the translators, Donald Snow, Ewing Carroll and Ian Groves. Some essays were received from China in draft translation and I would like to thank those translators, whose names I do not know, as well. I would also like to thank the Foundation for Theological Education in Southeast Asia for its continued support and Dr. Marvin Hoff and Mrs. Joanne Hoff for their kindness and support. Janice Wickeri San Anselmo Chinese Traditional Culture and its Influence On Chinese Theological Reflection - Wang Weifan Bishop K.H. Ting has said, "The Word becoming flesh needed to be born of Mary as mother."1 Likewise, Chinese theology needs to be born of Chinese culture as its mother. In my understanding, what Bishop Ting is saying is that the birth and development of Chinese theology needs the cultivation and nurture of Chinese Culture. When God's revelation and the Christian gospel enter a particular culture, these need to be embodied within that culture. This is because people who have been nurtured by a particular culture try to understand and interpret revelation and the gospel through their own idioms, through philosophical, religious, ethical and other notions found in their own particular culture. Being firmly rooted in Chinese soil over a long history of more than five thousand years, our culture has been able to take foreign cultures into itself and make them its own. Conversely, because of its deep-rootedness, this Chinese culture is difficult for other cultures to assimilate. Zen (Chan) Buddhism in China is no longer the same its that which came from India and the number of Christians in China has never exceeded 6% of the total population. The example of Buddhism indicates that any religion that wants to take root in China must adapt itself to Chinese characteristics, while the example of Christianity shows the almost unimaginable difficulty of fitting Christianity into
Recommended publications
  • Wang Wei-Fan's Evangelical Theology

    Wang Wei-Fan's Evangelical Theology

    Wang Wei-fan’s Evangelical Theology 3 Chapter 1 Wang Wei-fan’s Evangelical Theology Its Significance for the Church in China Today Kevin Xiyi Yao Within the contemporary Three-Self Patriotic Movement (TSPM), Wang Wei-fan (汪维藩, 1927–2015) stands out as a theological spokesman for evange- licalism. Wang was born in 1927, and converted to evangelical Christianity in his early twenties. In 1951 he started his theological education and eventually graduated from Nanjing Union Theological Seminary (NUTS) four years later. As an evangelical, he decided to join emerging Three-Self Patriotic Movement, and soon founded himself condemned as a ‘rightist” and doing hard labor on farms and factories for decades. When the Great Cultural Revolution (1966– 1976) finally came to an end, he was rehabilitated and appointed to a teaching post at NUTS in 1980. In that position, he quickly arose as a popular teacher, prolific writer, and key theological thinker within the TSPM. Since his retire- ment in 1999, he has remained active as a writer. In most significant academic studies, Wang has been recognized as one of very few influential evangelical writers, theologians, theological educators, and church leaders.1 Inheriting the fundamentalist / evangelical tradition of the Chinese Church of the early 20th Century, Wang re-interprets and develops the tradition in the context of 21st Century Chinese church and society. In many ways, his theology is not only a good sample of contemporary evangeli- cal theological thinking but also a helpful indicator for the future direction of Chinese theology. 1 See Yuan Yi-juan 袁益娟, Shenshen shenxue – wang wei-fan shenxue sixiang yanjiu 生生 神学－汪维藩神学思想研究 [Theology of Ceaseless Creativity – A Study of Wang Weifan’s Thoughts] (Beijing: Golden Wall Press 金城出版社, 2010); Philip L.
  • A Chinese Christian: the Transformation of 20 Century

    A Chinese Christian: the Transformation of 20 Century

    Ip Ka-kei, Benedict Keith,〈A Chinese Christian: the Transformation of 20th Century Catholic Church in John C. H. Wu’s Perspective〉 A Chinese Christian: the Transformation of 20th Century Catholic Church in John C. H. 1 Wu’s Perspective Ip Ka-kei, Benedict Keith 2 一位中國基督徒 ── 從吳經熊先生的觀點 看 20 世紀天主教教會的轉變 葉家祺 [ABSTRACT] John Ching Hsiung Wu ( 吳經熊, 1899-1986), undoubtedly was a prominent figure in the field of Law, Philosophy, translation and Christianity in 20th Century China. His experience, writings and understanding of the Catholic faith since his encounter of St. Thérèse of Lisieux open a way for Chinese to connect the faith with Chinese culture. With his East-West knowledge, his literature presents in the Chinese classics an elegant manner. Many books were translated, including the psalms and the New Testament, which are surprisingly outstanding in terms of presenting Christianity in a true Chinese manner. His way of being a “Chinese Christian” serves as a 1 This article would not be possibly completed without the help of Fr. Matthias Christian, SVD, who generously shared his materials with me at all times. 2 Master of Religious Studies (Specialized in History and Adaptation of Christianity in China and Asia), University of Saint Joseph, Macau. Associate Editor of “O Clarim” (號角報), Catholic Diocese of Macau 《天主教研究學報》〈現代歷史中的基督宗教〉 第五期 2014 年 model for both preserving traditional Chinese values and philosophy, yet interweaving it with the Christian faith. After he returned and settled in Taiwan in 1966, he dedicated his life to realizing his idea of a “Cultural Renaissance” (文化復興), in which he envisioned it as the ultimate goal to achieve in order to transform Eastern and Western Society.
  • Nachruf Auf Wang Weifan

    Nachruf Auf Wang Weifan

    主 題 Themen 246 Wang Weifan bildung. Ein Privatlehrer unterrichtete ihn vom zehnten Lebensjahr an gemeinsam mit einigen anderen Schülern Evangelischer Theologe und Poet sonntags in den konfuzianischen Schriften und klassischen (1927–2015) Gedichten. Mit dreizehn Jahren begann er mit der Lektüre moderner Literatur. Seinen Charakter als Kind beschrieb er selbst als temperamentvoll und eigensinnig. Isabel Hess-Friemann Unter japanischer Besatzung und bei wochenlangen Märschen durch Sperrzonen muss seine Mutter 1944 schreckliche Dinge erlebt haben, vermutet Wang Weifan. „Mutter hatte bereits ihre gesamte Lebensenergie einge- büßt, den ganzen Tag über sprach sie kein einziges Wort, die Nacht über stand sie im Hof oder am Eingangstor. An einem Herbstmorgen desselben Jahres verließ sie die Welt.“2 Nach dem Tod der Mutter ließ der Heranwachsende sich gehen, begann Alkohol zu trinken und sich mit Mädchen zu amüsieren.3 Für den Schulabschluss 1946 riss er sich wieder zusammen. Ein Studium an der Marineuniversität in Shanghai brach er nach kurzer Zeit wegen Geldmangels Der Theologe ab. Der Vater eines Freundes vermittelte ihm eine Anstel- Wang Weifan. lung als Lehrer an einer kirchlichen Grundschule, wo er Foto: Monika erstmals mit dem Christentum in Kontakt kam. Gänßbauer. Berufung und theologische Ausbildung Im Frühjahr 1947 fand Wang Weifan Anschluss an eine Gemeinde, besuchte Gottesdienste, sang im Chor mit, en- Mit dem Tod Professor Wang Weifans 汪维藩 verliert die gagierte sich im Jugendverband. Besonders beeindruckte Volksrepublik China einen ihrer beliebtesten und origi- ihn das Gleichnis vom verlorenen Sohn. Im Rahmen einer nellsten Theologen. Seine umfassenden Bibelkommentare, Evangelisation unter Leitung der presbyterianischen Mis- Geschichtsstudien und systematischen Betrachtungen ha- sionarin Marguerite Mizell rief er zum ersten Mal den Na- ben ihn zu einer zentralen Figur am nationalen Jinling-Se- men des Herrn an.
  • E Virgin Mary and Catholic Identities in Chinese History

    E Virgin Mary and Catholic Identities in Chinese History

    e Virgin Mary and Catholic Identities in Chinese History Jeremy Clarke, SJ Hong Kong University Press e University of Hong Kong Pokfulam Road Hong Kong www.hkupress.org © Hong Kong University Press 2013 ISBN 978-988-8139-99-6 (Hardback) All rights reserved. No portion of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage or retrieval system, without permission in writing from the publisher. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. 10 9 8 7 6 5 4 3 2 1 Printed and bound by Goodrich Int’l Printing Co., Ltd. in Hong Kong, China Contents List of illustrations ix Acknowledgements xi Introduction: Chinese Catholic identities in the modern period 1 Part 1 Images of Mary in China before 1842 1. Chinese Christian art during the pre-modern period 15 Katerina Ilioni of Yangzhou 21 Madonna and Guanyin 24 Marian images during the late Ming dynasty 31 e Madonna in Master Cheng’s Ink Garden 37 Marian sodalities 40 João da Rocha and the rosary 42 Part 2 e Chinese Catholic Church since 1842 2. Aer the treaties 51 French Marian devotions 57 e eects of the Chinese Rites Controversy 60 A sense of cultural superiority 69 e inuence of Marian events in Europe 74 3. Our Lady of Donglu 83 Visual inuences on the Donglu portrait 89 Photographs of Cixi 95 Liu Bizhen’s painting 100 4. e rise and fall of the French protectorate 111 Benedict XV and Maximum Illud 118 viii Contents Shanghai Plenary Council, 1924 125 Synodal Commission 132 Part 3 Images of Mary in the early twentieth century 5.
  • Chinasource Quarterly

    Chinasource Quarterly

    FALL 2018 VOL. 20, NO. 3 ChinaSource Quarterly The Chinese Bible Joann Pittman, Guest Editor About ChinaSource For the past 20 years, ChinaSource has been a trusted platform facilitating the flow of critical knowledge and leading-edge research among the Christian communities inside China and around the world and engaging them in collaborating to serve the Chinese church and society. As China continues to grow and change, the church in China is doing the same. With over 100 years of collective China-ministry experience, the ChinaSource team is strategically positioned to help bring knowledge, clarity, and insight to groups engaging with China. Content ChinaSource’s content is aimed at providing reliable, balanced, and relevant information to those who serve China. All of ChinaSource’s content resources can be found on the website: www.chinasource.org Partnerships ChinaSource’s partnerships are aimed at playing a catalytic role in bringing together the right people, asking the right questions, and influencing Christian thinking about China. We partner with individuals, organizations, churches, and interested groups who share our vision to see China's Christians engage the society inside and outside of China as they contribute to and influence the global church conversation for the advancement of God’s Kingdom. Training/Consulting Under the ChinaSource Institute, ChinaSource provides its training/consulting services packaged in a variety of products and services that are easily accessible to a wide audience. A full list of our offering can be found on our website: www.chinasource.org Engagement ChinaSource is committed to actively engaging with China in order to better connect and amplify the voice of Christians in China.
  • Wang Weifan's Cosmic Christ

    Wang Weifan's Cosmic Christ

    © Chow, A. ( 2016). ‘Wang Weifan’s Cosmic Christ’. Modern Theology. 10.1111/moth.12260 Wang Weifan’s Cosmic Christ Alexander Chow ([email protected]), School of Divinity, University of Edinburgh In mainland China, Bishop Ding Guangxun (K. H. Ting) is regarded as the main proponent of a cosmic Christology, which is often characterised as a politicised theology. However, since the 1980s, another leading Chinese Protestant thinker, the evangelical Wang Weifan, would also articulate a cosmic Christology – not to reconcile the Christian with the communist, as with Ding, but to reconcile Christianity with Chinese religion and philosophy. This paper will show that Wang Weifan’s Christology is based on a broader ecumenical conversation but is ultimately part of a Chinese evangelical’s attempt to construct a Chinese Christian theology. Introduction One of the earliest theological formulations of a ‘cosmic Christ’ can be traced back to the second- century Irenaeus of Lyon who spoke of Christ’s work of atonement in terms of ‘recapitulating’ or ‘summing up’ all of humanity in himself. This understanding of the cosmic redemption of Christ has been the dominant Christological view in Eastern or Greek Christianity up until the present day. In contrast, this theme has been lost for several centuries in Western or Latin Christianity, in part due to the Western trajectory of modernity and the resultant shifts in cosmological understandings,1 but has been rediscovered in the twentieth century. From Pierre Teilhard de Chardin’s work with evolutionary science to Jürgen Moltmann’s interests in eschatological and ecological matters, Western theologians attempting to answer questions about the created order have led to a growing restoration of cosmic Christologies in new and innovative ways.
  • An Ethically Oriented Dao Christology

    An Ethically Oriented Dao Christology

    CHAPTER 7 Toward a Chinese Christology: An Ethically Oriented Dao Christology Chao welcomed the founding of the New China with great enthusiasm.1 However, since the early 1950s, his contextually theological thinking had to be unfinished by successive political movements. In an article written in 1950, Chao expressed his anxiety for the future of the Chinese church. He added these lines as an appendix to the article: I feel tired in mind and exhausted in strength, and there is too much anxiety in my heart and my mind. From now on, I am going to follow the Lord wholeheartedly, and to obey the commandments of God so that I can eventually finish the rest of my life in world.2 If his theological thinking had not been undone by the political atmosphere of the time, Chao would have been able to further develop his Christology. Following the analysis of both Chao’s early and later Christology in the previous chapters, this chapter will form the constructive part of the present study. In this chapter, I will try to give some creative ideas and basic principles for constructing a Chinese Dao Christology. Dao, which refers to both cosmic principle and the way of human life, is a central concept in Chinese culture. By the term “Dao Christology,” I concentrate on the ethical dimension of Dao and attempt to establish a practical ethical dimension of Christology which may be relevant to the Chinese context, while also paying attention to the ecumeni- cal understanding of Jesus Christ. Prior to beginning this constructive part, I would like to sketch Chinese Christology beyond T.
  • A Study of Bishop Ting Kuanghsün's Theological Reconstruction in China

    A Study of Bishop Ting Kuanghsün's Theological Reconstruction in China

    A Study of Bishop Ting Kuanghsün’s Theological Reconstruction in China A thesis submitted to the University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities. 2012 An Chu Tee School of Arts, Histories and Cultures Contents List of Abbreviations 4 Abstract 6 Declaration 7 Copyright Statement 8 A Note on Romanization of Chinese Words and Places 9 Introduction 10 1 The last Anglican bishop in post-denominational China: K.H. Ting and the development of Three-Self theology 10 2 Promoting a theology with ‘Chinese characteristics’ 22 3 Ting’s theology in a Three-Self framework 30 4 Outline of the dissertation 37 Chapter One : Three-Self idea in Pre-1949 Chinese Theology 45 1 The original Three-Self idea 40 2 Early Three-Self efforts 49 3 Early independent churches 54 4 Towards an indigenous theology in pre-1949 China 64 Chapter Two: Three-Self idea in post-1949 Chinese theology 73 1 Three-Self as the slogan of patriotism 71 2 The establishment of Three-Self Patriotic Movement 77 3 Christians in the Cultural Revolution Era 94 Chapter Three: Retrospect and prospect of Three-Self Movement 101 1 The changing of the political climate 98 2 Defense of the necessity of Three-Self Movement in the 1950s 107_Toc166903682 Chapter Four: Towards a Chinese Theological Reconstructions 119 1 A synthetic model 115 2 An anthropological model 117 3 A praxis model 122 2 Chapter Five: Remarks of Ting’s Theological Reconstruction 145 1 Broaden the Three-Self theological range 140 2 Seeking the common ground 147 3 Hermeneutic tasks 153 Conclusion 169 Glossary of Chinese Terms 173 Glossary of Chinese Names Mentioned in the Text 17 6 Bibliography 179 Appendix 204 Inspirations from Liberation Theology, Process Theology and Teilhard de Chardin – K.H.
  • Qin2020.Pdf (1.836Mb)

    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.
  • Chinesischer Diplomat Biographie Beltchenko

    Chinesischer Diplomat Biographie Beltchenko

    Report Title - p. 1 of 33 Report Title Bayanty (um 1732) : Chinesischer Diplomat Biographie 1732 Deysin und Bayanty besuchen die Ermitage in St. Petersburg. [ChiRus8] Beltchenko, Andrew T. = Bel'chenko, Andrei Terent'evich = Belchenko, Andrey Terentyevich (Kozlova 1873-1958) : Russischer Diplomat Biographie 1899-1900 Andrew T. Beltchenko ist Student Interpreter der russischen Gesandtschaft in Beijing. [Belt1] 1901 Andrew T. Beltchenko ist Konsul des russischen Konsulats in Fuzhou. [Belt1] 1902-1903 Andrew T. Beltchenko ist Vize-Konsul des russischen Konsulats in Hankou. [FFC1] 1903 Andrew T. Beltchenko ist Assistant Secretary der russischen Gesandtschaft in Beijing. [Belt1] 1906 Andrew T. Beltchenko wird Konsul des russischen Konsulats in Niuchang (Mandschurei). [Belt1] 1910 Andrew T. Beltchenko ist Konsul des russischen Konsulats in Fuzhou. [Belt1] 1912 Andrew T. Beltchenko wird Konsul des russischen Konsulats in Guangzhou (Guangdong). [Belt1] 1914-1920 Andrew T. Beltchenko ist Generalkonsul des russischen Konsulats in Hankou. [FFC1] Bibliographie : erwähnt in 2014 Andrei Terent'evich Bel'chenko Papers, 1898-1962 : http://www.oac.cdlib.org/findaid/ark:/13030/tf7779n8ts/entire_text/. Bogomolov, Dimitri (um 1938) : Russischer Diplomat Biographie 1935 ca.-ca. Dimitri Bogomolov ist Botschafter in China. [Int] 1938 1937-1938 Vertrag zwischen Sowjetunion / Russland und China in Tianjin, unterschrieben von Wang Chonghui und Dimitri Bogomolov. Bestätigung 1938 vom Supreme National Defense Council unter Chiang Kai-shek. [ChiRus6:S. 20] Borodin, Mikhail = Borodin, Michael = Borodin, Mikhail Marcovich (Russland 1884-1951) : Sovietischer Ratgeber der Guomindang Biographie 1923 Mikhail Borodin kommt in Guangzhou an und wird von Sun Yatsen als Berater der Guomindang eingestellt. [ChiRus3:S. 126] 1924-1927 Mikhail Borodin ist Ratgeber der Guomindang.
  • K. H. Ting's Contribution to the Contextualization Of

    K. H. Ting's Contribution to the Contextualization Of

    Modern Theology 25:1 January 2009 ISSN 0266-7177 (Print) ISSN 1468-0025 (Online) K. H. TING’S CONTRIBUTION TO THE CONTEXTUALIZATION OF CHRISTIANITY IN CHINA MIIKKA RUOKANEN Communist ideology has for half a century done its best to eradicate the influence of traditional Chinese beliefs and morality in China. Now Commu- nism itself has lost its credibility as an ideological system and has become purely a pragmatic tool for ruling the vast multicultural country. Hundreds of millions of Chinese are looking for a new orientation as they seek to under- stand the value and meaning of their lives and to build up their moral worldview. All the religions of China at the present time are growing, to some extent filling the vacuum of faith and values. Protestant Christianity is the fastest growing religion of them all. According to Chinese scholars of religion, some two million adults receive baptism each year, one million in the registered churches under the guidance of the Three-Self Patriotic Movement and the China Christian Council, another million among the non-registered groups. China is possibly witnessing the fastest church growth in history.1 Bishop K. H. Ting (Ding Guangxun, b. 1915) has been since the 1950s the leading figure of both the Chinese Protestant church and of Chinese theo- logical thinking. His role as the most outstanding representative of Chinese Protestant Christianity from the early 1950s to the present is incomparable in the history of nearly any church of our times. He has held all the top posts of the Chinese Protestant church and has an important role in the Chinese national political establishment.2 Miikka Ruokanen Faculty of Theology, Box 33, 00014 University of Helsinki FINLAND miikka.ruokanen@helsinki.fi; He is also Guest Professor in the Renmin (People’s) University of China (Beijing), Advisory Professor in the Fudan University (Shanghai), and Visiting Professor in the Nanjing Union Theological Seminary (Nanjing).
  • Fudan University, Shanghai Jiaotong University, and East China Normal University: Background and Context

    Fudan University, Shanghai Jiaotong University, and East China Normal University: Background and Context

    CHAPTER 4 Fudan University, Shanghai Jiaotong University, and East China Normal University: Background and Context Over the last two decades, a liberal arts education curriculum has been imple- mented in some top Chinese institutions of higher education to broaden students’ learning experience, with the aim of cultivating critical thinking, creativity, moral reasoning and innovation skills. This reform reflects a shift in education away from specialization toward liberal arts education, a shift from training experts in specialized disciplines to educating students so as to “develop understandings of a breadth of topics, enhance their critical think- ing abilities, and become well-rounded, educated citizens” (Bourke, Bray, and Horton 2009, 221). This chapter explores liberal arts education in three well-known universi- ties—Fudan University, Shanghai Jiaotong University, and East China Normal University in Shanghai—by discussing each school with respect to its cur- riculum development and liberal arts core curriculum modules. It begins by examining some key dimensions of each university: historical background, educational initiatives, and the present implementation of a liberal arts cur- riculum. The process of how a liberal arts curriculum came into being at each university and how it differs from the old curriculum is analyzed and exam- ined. These portraits of the three universities provide a foundation for the development of the main themes of this book in the following chapters. Fudan University Fudan University is unique among the three institutions as the only university founded by the private sector prior to 1949, when the Chinese Communist Party took power in China. It is affiliated with the Society of Jesus, a Roman Catholic religious order founded in 1540.