DOCSLIB.ORG

Aalst, Jules 269 Accommodation 23 Acculturation 2, 15, 17, 19, 20, 30

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Aalst, Jules 269 Accommodation 23 Acculturation 2, 15, 17, 19, 20, 30 Index Aalst, Jules 269 Blodget, Henry 177–78 accommodation 23 Bonhoeffer, Dietrich 74 acculturation 2, 15, 17, 19, 20, 30, 138 n. 1. Book of History, The 書經 115 see also enculturation and inculturation Book of Poetry, The 詩經 115 Age of Empire 8 Boone, W. J. 175–77 agency 95, 102, 111, 125–26 boss Christians of Wenzhou 18, 320, 323 Aleni, Giulio 173, 180, 194 Boxer Uprising义和团运动 57, 204, 226 Ambassadors for Christ (AFC), 89, 214, 219 bracket-sets 斗拱 (dougong) 226 American Bible Society (ABS), 177 brain circulation 84–85 American Episcopal Church Mission 175 brain drain 84 American Maryknoll Fathers 220 British and Foreign Bible Society (BFBS) 177 American Methodist Middle School 154 Brossard-Mopin (French construction firm) ancestor-related worship 239, see also 215, 217 ancestor worship Brother Groups 兄弟小组 93–94. See also ancestors, Christian 239 Gospel Station ancestral halls, Christian 236–43, 247–50, Buck, Pearl 69 253–54, 256 Buddhism 4, 12, 20, 23, 30, 122, 133, 185–86, ancestral homes 233, 236, 239, 244–45, 222, 241, 263, 325 249–53 Buddhist wisdom 159–60 ancestral tablets 249–50 Buglio, Ludovico 184 ancestral worship 13, 236, 251, 257 Burns, William 265 Anti-Hu Feng campaign 140 Apostolic Delegate 197. See also Cai, Renhou 蔡仁厚 110–11, 126 Catholicism Campus Evangelical Fellowship (CEF, 海外 Aspiration of Christians 聖徒心聲 (Shengtu 校园 Haiwai Xiaoyuan) 90 Xinsheng) 300 Canton 39, 49, 173, 197 Associated Press 71–72. See also YMCA Carey, George Leonard 297 Augustinians 2 Carter, Jimmy 297 Aurora University 震旦大学 208 Castiglione, Giuseppe 219 Catholic University of Peking 208, 210–11, ba shen 八神 (the eight spirits) 172, 177 213–14, 219. See also Fu Ren Baiqi白奇 (village) 241–42 Catholic Baker, Gilbert 297 architecture 198 Baluère, Jean Francois Martin de la 36, 39 artists 210 Basset, Jean 36, 173–74, 180–81 Church 7, 167, 174, 190, 200, 220 Beijing 6, 37, 61, 68, 75, 92–93, 140–42, 144, clergy 42, 44, 213 178, 181, 199, 203, 207–09, 211, 214, 218, counter-Reformation 5 226, 264, 269, 323 families 43, 45, 256 Beijing Chinese Christian Council 93 hymns 264 Beijing dialect 265 mission (to China) 36, 170, 180, 197, 224 Benedictines 208, 211, 214, 219 missionaries 14, 167, 179 Bennett, John C. 56, 74 terminology or translations 178, 181–83, Bethel Worldwide Evangelistic Band 149 189 Bible study groups 92–93, 99 Chao, T.C. 16, 27, 261–62, 268–71, 273–77, Bibliotheca Casanatense 173 280–83, 299–300, 309 bishops, Chinese 50, 217–18 Chaozhou dialect 265 Index 369 Chardin, Teilhard de 75, 77 Chung Hua Sheng Kung Hui 中華聖公會 Chen, Yuandu, Luke 陈缘督 210, 219 (The Holy Catholic Church of Cheng, Jingyi 誠静怡 78 China) 294 Chengdu 37, 40–41, 46–47, 50 Church of Christ in China 香港中華基督教 China Christian Council (CCC) 69, 261, 268, 會聖頌團 (Xianggang Zhonghua 270, 298 Jidujiaohui Shengsongtuan) 280, 297 China Trust and Saving Company 154 Clinton, Bill 297 Chinese Anglican Church 294 See also clocks 6–7, 19–20 Chung Hua Sheng Kung Hui 中華聖公會 Collège de Saint Joesph 36, 39 Chinese Bible 168 Collegio dei Cinesi 37 Chinese Christian Literature Council 281 Columbia University 58, 61–62, 66, 78 Chinese Communist Party (CCP) 17, 69–70, Commission on Sacred Music of the China 77, 140, 143–44, 156, 161 Christian Council 270 Chinese Overseas Christian Mission (COCM) Communism (Christian) 141, 155–56, 160 86–87, 95 Confucian Chinese People’s Political Consultative canon/classics 36, 116, 175 Conference (CPPCC) 143 chants 27, 270, 282 Chinese Praise (hymnal) 282 Christians 66 Chinese Renaissance 204, 208, 212, 214, 226 culture 110, 131 chinoiserie 203, 210, 226 doctrine 124 Chituwei 赤土尾 (village in Fujian) 240 expression 120, 122, 133, 184, 284 Christ 49, 62, 66, 74–75, 110–12, 122–25, morality 117, 128 129–32, 146, 150, 155–56, 221, 239, 242, ritual 321 252, 273–74, 276–78, 282–83, 304, 314, teaching 115, 134, 154 320 thoughts 117 Christ-human 111–12, 114, 125, 130. See also Confucius 12–14, 64, 66, 172, 180, 187, 305, Jia, Yuming 320 Christian citang 236, 256. See also ancestral Confucianism 12, 56, 65–66, 74, 77, 111, halls 116–20, 129–33, 212 Christian colleges (China) 55, 60–62, 66, 70, Congregation of the Propagation of the Faith 77, 115 218 Christian Fellowship Hymns 團契聖歌集 contextualisation 102, 290, 300 n. 36 (Tuanqi Shenggeji) 268–70, 280–81, 299, Convention of Beijing (1860) 199 309, 312 Costantini, Celso 197–98, 200–05, 208–11, Christian Herald Crusade (New York based 213, 215, 217–19, 224, 226 mission) 89 Cotta, Antoine 200–01 Christian Manifesto 68, 143–44 Couplets 234 (image 8.1), 236, 239, 240 Christian Tabernacle (commune) 142 (image 8.3), 246–47, 252 Christianity, ascriptive 254 Cross 24 (image 0.4 and 0.5), 74, 234 Christianity (image 8.1), 236, 240 (image 8.3), Chinese 4, 15, 26–28, 55, 58–60, 65, 70, 243, 245 (image 8.4), 264, 283, 320 77, 83, 92, 139, 141, 152–53, 197, 226, 235, 255, 280, 290, 315 d’Artigues, Jacques 37–38 contextualization 102, 290 Da Qin pagoda 大秦塔 23 cultural Christians 255 Daming 大名 205 gentrification of 98–99 Dao 道 (Word) 72, 128, 130, 185–90 indigenization 4, 19, 22–23, 25, 72, 77–78, Daoism 12, 154, 181, 186, 325 98–99, 200–01, 219–21, 255, 261–62, Daxue 大學 (The Great Learning) 125, 293–94, 299–301, 305–07, 311, 315, 321 127–28, 134.
Load more

Recommended publications
  • 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.
    [Show full text]
  • CMS in China Should Be Dated Back to 1801 During the Treaty of Nanjiang (Formerly Known As Nanking)
    MISSION IN CHINA A History of the Church Mission Society by P. K. Tang A Review of CMS History in China (1810-1942) : Its Success and Failure The earliest record of CMS in China should be dated back to 1801 during the Treaty of Nanjiang (formerly known as Nanking). Under the Treaty, China had to open its ports of Shanghai, Ningbo (formerly Ningpo), Guangzhou (formerly Canton), Amoy and Hong Kong on the eastern coast for trade. This gave opportunity for Mission to China. Eventually, Church Missionary Society (CMS) along with many other mission bodies started to build their churches and hospitals in 1844. Bishop George Smith and T.M. McClatchie were the first CMS missionaries sent to China, based in Shanghai in 1844.1 Over the years, CMS had been mainly focused on the mission of health and education, both the needy part of China at that time. The first education project was started in Ningpo in 1847, followed by a medical project in Fujian (formerly Fukien) in 1849. It was a sort of pioneer project for CMS during that time as CMS used to send the clergymen for ministerial mission instead of sending 'laity' for mission. Mission in China in some ways 'altered' CMS’s traditional mission policy. The first five Chinese converts of the CMS China Mission were baptised in 1851 -- two in Ningbo and three in Shanghai. For a long time the Chinese church was under the supervision of missionaries, with all the ordination proposed from the Church of England until the 1920s when they started to consider handing over the church leadership to Chinese.
    [Show full text]
  • Culture, Worldview, Biblical Interpretation, and Mission 129
    Doss: Culture, Worldview, Biblical Interpretation, and Mission 129 GORDEN R. DOSS Culture, Worldview, Biblical Interpretation, and Mission Case Study 1 Not long ago the Seventh-day Adventist Church completed a study of the theology of ordination. The Theology of Ordination Sub-Committee (TOSC) invested an amount of money and effort into the study of just one issue unprecedented in Adventist history. As the TOSC process has been described to me, there was a two ton elephant that wondered around the room, receiving only slight attention. That elephant was culture. When the elephant was acknowledged at all, it was through such comments as, “Well, they just think that way because of their culture!” By implication, some participants were shaped by their cultures and others were not. Consider some differing cultural perspectives that potentially influ- ence the view of women in ministry. Some cultural traditions are very concerned with ritual purity and impurity. Ritually impure people must be excluded from regular community life and especially from religious rituals because their presence would make rituals non-efficacious. Female menstruation is sometimes seen as causing ritual impurity. I do not know the full extent of this perspective but believe it exists on several continents, including Europe, Africa, and the Americas. Within the last month I was told by a seminary student wife from Latin America that when she was growing up her pastor-father always asked whether she was in her monthly cycle on the Sabbaths when she was to serve on the platform. In many Adventist churches there is an upper and lower platform.
    [Show full text]
  • The Culture Is Wack
    1 THE CULTURE IS WACK The culture we live in is wack. 21st century. western culture is really, really wack. That was your number one answer to the question: What is your chief complaint about the culture? None of you used the word “wack,” but that’s the best term I could come up with to summarize your comments. Wack: Crazy, stranGe, nuts, really messed up, just plain wronG. You didn’t all have the same complaint, but none of you responded by writing, “What are you talkinG about? There’s nothinG wronG with our culture. I think everythinG is going quite swimmingly in postmodern, 21st century America.” All of you sense somethinG is wronG. Really wronG with where we are. Here are some of the individual complaints you listed, each one receivinG multiple mentions TechnoloGy. The way it is damaGinG our relationships and the way we communicate with each other. In particular, social media that is supposed to brinG us toGether, but that so often pushes us apart. Used to be you walked into a restaurant and saw a table where every head was bowed. You assumed they were joininG toGether in prayer before their meal. Today, you know that everyone is lookinG at their phones, ignorinG the people seated next to them. Even worse, social media allows people to attack, bully and vilify each other, often anonymously. 2 Self-centeredness. That was another complaint. Here you mentioned: materialism, hedonism, a sense of entitlement, people too easily offended, putting self over servinG, people focused on getting their rights instead of fulfillinG their responsibilities.
    [Show full text]
  • Rethinking Foreign Missions: How Churches Can Engage in Global Missionary Work Without Leaving Their Ommc Unities Stuart Alan Cocanougher [email protected]
    Masthead Logo Digital Commons @ George Fox University Doctor of Ministry Theses and Dissertations 2-1-2019 Rethinking Foreign Missions: How Churches Can Engage in Global Missionary Work Without Leaving Their ommC unities Stuart Alan Cocanougher [email protected] This research is a product of the Doctor of Ministry (DMin) program at George Fox University. Find out more about the program. Recommended Citation Cocanougher, Stuart Alan, "Rethinking Foreign Missions: How Churches Can Engage in Global Missionary Work Without Leaving Their ommC unities" (2019). Doctor of Ministry. 289. https://digitalcommons.georgefox.edu/dmin/289 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Digital Commons @ George Fox University. It has been accepted for inclusion in Doctor of Ministry by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. GEORGE FOX UNIVERSITY RETHINKING FOREIGN MISSIONS: HOW CHURCHES CAN ENGAGE IN GLOBAL MISSIONARY WORK WITHOUT LEAVING THEIR COMMUNITIES A DISSERTATION SUBMITTED TO THE FACULTY OF PORTLAND SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY BY STUART ALAN COCANOUGHER PORTLAND, OREGON FEBRUARY 2019 Portland Seminary George Fox University Portland, Oregon CERTIFICATE OF APPROVAL ________________________________ DMin Dissertation ________________________________ This is to certify that the DMin Dissertation of Stuart Cocanougher has been approved by the Dissertation Committee on February 18, 2019 for the degree of Doctor of Ministry in Leadership and Global Perspectives Dissertation Committee: Primary Advisor: Darrell Peregrym, DMin Secondary Advisor: Pablo Morales, DMin Lead Mentor: Jason Clark, PhD, DMin Expert Advisor: Len Hjalmarson, DMin Copyright © 2019 by Stuart Alan Cocanougher All rights reserved ii CONTENTS LIST OF FIGURES ........................................................................................................
    [Show full text]
  • Response to Windsor Report
    Maintaining the Bonds of Affection and the Discovering of Objects of Love: An East Asian Response to the Windsor Report 2004 Michael Nai-Chiu Poon, Singapore The Primates’ Standing Committee asks whether the description of the life of the Communion in Sections A and B of the Report we can recognize as consistent with our understanding of the Communion. My answer, in brief, is no. Let me be clear from the start. I long for churches in the Communion to move closer together than go their separate ways. To do this, we must shift from the paradigm of trying to maintain “Bonds of Affection” towards a more open and provisional vision of discovering the “Objects of Love” in our common journey1. A Question of Social Identity Section B of the Report deals with the issue of identity. The Report reminds us, alongside the spiritual bond we share as children of God in Christ, of the “shared and inherited identity which is the particular history of the churches to which we belong”2 It goes on in the next paragraph to trace the history of “the Anglican Communion”, recalling our roots in “the ancient churches of the British Isles.” Then the Report proceeds to deal with how the institutional churches can and should work together in the common task of discernment. Indeed, back in Section A, the Lambeth Commission cites the issue of the ordination of women to the priesthood as a case in point of how mutual discernment and decision making operate in the Communion.3 The central problem today in the Communion, so the Report announces at the end of the prognosis, is that “we have not always fully articulated how authority work within Anglicanism.”4 And I do not think it is unfair to add that by “authority”, the Commission has in mind institutional authority.
    [Show full text]
  • Five Kinds of Christians in America
    Leader's Insight: A Broad and Diverse Bloc New research shows five kinds of Christians in America. by Eric Reed, Leadership managing editor A new report in the Fall issue of Leadership journal shows great disparity among people in the United States who call themselves "Christian." In fact, this nationwide survey of more than 1,000 self- identified adherents reveals five distinct types of practitioners with very different views on salvation, the Bible, morality, and the cultural impact of their faith. For news reporters and news consumers, this diversity requires careful attention to the variety of opinion among people generally labeled "Christian." Not all Christians think alike on cultural issues, and the survey makes the reasons clearer. For church leaders, the identification of five approaches to faith may make theological discussion and the faith-sharing common to evangelical believers more coherent. With this survey, the common ground among Christians becomes more evident, but so do the areas of disagreement. The survey was conducted for Christianity Today International (publisher of Leadership journal) and Zondervan Publishers by the research firm Knowledge Networks. It is one step in the development of NationalChristianPoll.com, a new research database for surveying the opinions of Christians in the United States on a variety of issues. Who Are my Christian Neighbors? While between 70 and 80 percent of people in the United States identify themselves as Christian according to a number of studies, what those people mean by the term varies widely. Respondents to our new survey were almost evenly divided among five categories: • Active Christians (19%): Committed churchgoers, often in positions of church leadership; believe salvation comes through Jesus Christ; Bible readers.
    [Show full text]
  • In China and the United States®
    Cold War Religion; The Influence of the Cold War on Religion in China and the United States® Philip L. Wickeri (Prof. oi Interdisciphnary Stud.ies, the Graduale Theological Union, Berkeley, cA, USA/ Advisor to the Archbishop on flteological and Historicai Studies, Hong Kong Anglican) Ahstracl:The prouacted contlict between East and West lmovrn u the Cold War (l945—1989) affected all aspects of interna— tiouai relafinnships. This paper exiimiiies the impact of the cold War on religion in China and the United states. The cold War poh Ized religious communities, especiaiiy Christianity; created at “hinary" mindset in the relationship between rel.i 'on and rival idenlngl ; shaped views on christian mission; and undermined oommon religious vahies such as love and toieranoe Reli- gian was manipuiated by the politics of the Cold War in hoth the “capitahst" West and the “ Communist " East. 1he non—aligned movement pmvided spam for allernaflve rnnoepflnns of religion, but nnly to an (-‘.xl(-ml, and it remained an rims of rnnlealaflnn in Cold War poiitics. The Cold War aflected a variety oi religious concerns including religious ireedom, religious exchanges, thar logical oonsttuotion, inlerrellglous dialogue, religion and national poiioy, religion and eoonomie development, etc. It is my the. sis that there is a continuing legacy of what I call “ Cold War Religion" that inhihits mutuai understanding, inlerreligious di'a— lngie, religious studies and the flourishing of religious oommuuitiaa. Il’ religion is to lteonme s actor in the creation nl 2| more peaceful and harmonious world, then the legacy of the Cold War has to be addressed and overcome in religious communities and in the study oi religion.
    [Show full text]
  • Bibliography of Diocesan Histories Author(S): John M
    Bibliography of Diocesan Histories Author(s): John M. Kinney Source: Historical Magazine of the Protestant Episcopal Church , MARCH 1974, Vol. 43, No. 1 (MARCH 1974), pp. 69-100 Published by: Historical Society of the Episcopal Church Stable URL: http://www.jstor.com/stable/42974655 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Historical Society of the Episcopal Church is collaborating with JSTOR to digitize, preserve and extend access to Historical Magazine of the Protestant Episcopal Church This content downloaded from 24.208.41.117 on Thu, 10 Sep 2020 01:24:00 UTC All use subject to https://about.jstor.org/terms Bibliography of Diocesan Histories Compiled by John M. Kinney* tions of the Episcopal Church is intended to be comprehensive THIS through tions through bibliography 1972. However, of 1972. as the any Episcopal bibliographer However, knows, of this histories is prac- Church as any of bibliographer is dioceses intended and to knows, missionary be comprehensive this jurisdic- is prac- tically an impossible task; undoubtedly there are omissions, but after a five year on-again-off-again search it is time to draw a line. The bibliog- raphy includes full-length books, journal articles, theses, and unpublished papers.
    [Show full text]
  • Contending for Doctrinal Language in Missions: Why Imputation and Sola Fide Are Good News for Karma-Background Christians1
    TMSJ 32/1 (Spring 2021) 131–156 CONTENDING FOR DOCTRINAL LANGUAGE IN MISSIONS: WHY IMPUTATION AND SOLA FIDE ARE GOOD NEWS FOR KARMA-BACKGROUND CHRISTIANS1 E. D. Burns Ph.D., Southern Baptist Theological Seminary Director of Master of Arts in Global Leadership Studies Western Seminary * * * * * The frontlines of missions are where theological error has a tendency to fester. New missional movements draw distinctions between the helpfulness of the Bible and theology, affirming the former and disregarding the latter. The mission field has become a place of embarrassment regarding many of the doctrines that the church fathers lived and died over. Specifically, the doctrine of imputation has been practically neglected amongst many of the frontline missional efforts. And the consequences are and will continue to be devastating. This article is a call for missionaries to reach the unreached with the beautiful and historic doctrines of the Christian faith. * * * * * “We don’t want to impose our white Western cultural interpretations upon their theology.” These are sentiments I hear frequently from missionaries who have undergone years of derisive ‘white-shaming’ for the eighteenth–to–twentieth centuries’ excesses of colonialization and Western theological imperialism. A consequent mixture of doctrinal confusion, embarrassment, and hesitancy plague many missionaries from traditionally missionary-sending Euro-American countries. So, to prevent future failure and humiliation, some popularly overemphasized, hyper- contextualization practices encourage theological or doctrinal deconstruction. They encourage local Christians in a target culture to liberate themselves from imperialistic Western theology and thus to interpret Scripture according to what they value in their 1 This essay is an abbreviated synthesis of chapters 4-5 in the forthcoming book: E.
    [Show full text]
  • Anglicans in China: a History Ofthe Chung Hua Sheng Kung Hui Efforts
    Anglicans in China: A History ofthe Chung Hua Sheng Kung Hui G. Francis S. Gray "1"'he present writer has prepared a general account of An­ Chinese places and persons, and much effort has been given to • glican mission work in China, culminating in 1947 with finding these-not always successfully with regard to persons. the election of one of the Chinese bishops as chairman of the The record is basically factual, based on extremely scanty House of Bishops in an autonomous church of the Anglican Com­ sources, including notes of conversations with a number of munion. The study is to be published under the proposed title, A Chinese Christian leaders in the late 194Os, of opinions they ex­ History of theChung Hua ShengKung Hui [The Anglican Church of pressed to me about the church, and of information they gave me China]. about it. They include Dr. Francis Wei Tso-min, under whom I It is primarily a record of Christian devotion (never without worked for my last period in China, Bishops Addison Hsu Ki­ its critics), which, with all its many weaknesses and failings, the song, Lindel Tsen Ho-p'u, Y. Y. Tsu, T. K. Shen, and many oth­ writer would like not to be forgotten, which could easily happen, ers, as well as Western missionaries from various countries in­ and is too much ignored. It is recognized that the Anglicans were volved in this effort. I should like to feel that this account is in its only a very small part of the total Christian mission in China.
    [Show full text]
  • Inculturating the Vincentian Charism: Vows and Virtues in the Congregation of the Mission
    Vincentiana Volume 40 Number 4 Vol. 40, No. 4-5 Article 8 7-1996 Inculturating the Vincentian Charism: Vows and Virtues in the Congregation of the Mission Hugh O'Donnell Follow this and additional works at: https://via.library.depaul.edu/vincentiana Part of the Catholic Studies Commons, Comparative Methodologies and Theories Commons, History of Christianity Commons, Liturgy and Worship Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation O'Donnell, Hugh (1996) "Inculturating the Vincentian Charism: Vows and Virtues in the Congregation of the Mission," Vincentiana: Vol. 40 : No. 4 , Article 8. Available at: https://via.library.depaul.edu/vincentiana/vol40/iss4/8 This Article is brought to you for free and open access by the Vincentian Journals and Publications at Via Sapientiae. It has been accepted for inclusion in Vincentiana by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. Inculturating the vincentian charism Vows and virtues in the congregation of the mission P. Hugh O'Donnell, C.M. Visitor of Taiwan Two recent documents reached a new level of appreciation for the meaning and power of the vows in the Congregation of the Mission and in the Church. They are: Instruction on Stability, Chastity, Poverty and Obedience in the Congregation of the Mission (1996) and the Apostolic Exhortation on the Consecrated Life (1996). Neither, however, is inculturated, unless we consider the world in which documents are written to have a culture of its own. Both documents have benefitted from the unreflexive inculturation coming through the consultation process. Otherwise, the inculturation of the vows - and the virtues - are left to the provincial, local and personal levels.
    [Show full text]