Printed Materials in the Archives on the History of Christianity in China
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
A Case Study of Jining Religions in the Late Imperial and Republican Periods
www.ccsenet.org/ach Asian Culture and History Vol. 4, No. 2; July 2012 Pluralism, Vitality, and Transformability: A Case Study of Jining Religions in the Late Imperial and Republican Periods Jinghao Sun1 1 History Department, East China Normal University, Shanghai, China Correspondence: Jinghao Sun, History Department, East China Normal University, Shanghai 200241, China. Tel: 86-150-2100-6037. E-mail: [email protected] Received: March 12, 2012 Accepted: June 4, 2012 Online Published: July 1, 2012 doi:10.5539/ach.v4n2p16 URL: http://dx.doi.org/10.5539/ach.v4n2p16 The final completion and publication of this article was supported by the New Century Program to Promote Excellent University Talents (no.: NECJ-10-0355). Abstract This article depicts the dynamic demonstrations of religions in late imperial and republican Jining. It argues with evidences that the open, tolerant and advanced urban circumstances and atmosphere nurtured the diversity and prosperity of formal religions in Jining in much of the Ming and Qing periods. It also argues that the same air and ethos enabled Jining to less difficultly adapt to the West-led modern epoch, with a notable result of welcoming Christianity, quite exceptional in hinterland China. Keywords: Jining, religions, urban, Grand Canal, hinterland, Christianity I. Introduction: A Special Case beyond Conventional Scholarly Images It seems a commonplace that intellectual and religious beliefs and practices in imperial Chinese inlands were conservative, which encouraged orthodoxy ideology or otherwise turned to heretic sectarianism. It is also commonplace that in the post-Opium War modern era, hinterland China, while being sluggishly appropriated into Westernized modernization, persistently resisted the penetration of Western values and institutes including Christianity. -
Daily Get Alone Time: Eric Liddell's Recommendations Liddell's
Daily Get Alone Time: Eric Liddell’s recommendations A Disciple desires to meet with God day by day, through good times and bad. Like Jesus, they make it a habit to have get alone time before God. It refreshes them spiritually, so they can refresh others. How to keep the get alone time fresh and meaningful? It’s a struggle. Here’s good guidance from a wise leader. (review this with a Disciple) Eric Liddell was famous as a Olympian, the hero of the movie Chariots of Fire. His memorable saying was, when I run I feel His pleasure. He served as a missionary in China in the 1930s. He was captured by the Japanese and put in a concentration camp. He died there. During internment he wrote a Manual of Christian Discipleship for serious Christians. Here’s his teachings about a daily quiet time. Liddell’s Morning Quiet Time: One way to know God is to spend time with him each day. Set aside a specific time for prayer and Bible study and plan to stick to it... Ask yourself, Have I surrendered this new day to God and will I seek and obey the guidance of the Holy Spirit throughout its hours? Wait until you can honestly say, Yes... Here are some suggestions to help you make the most of that time: 1. Be still. God, the source of all truth and love, is here. Take time to realize his presence. Be glad that he speaks when we listen and hears when we pray. Thank him for his Spirit living in us. -
© 2013 Yi-Ling Lin
© 2013 Yi-ling Lin CULTURAL ENGAGEMENT IN MISSIONARY CHINA: AMERICAN MISSIONARY NOVELS 1880-1930 BY YI-LING LIN DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Comparative Literature in the Graduate College of the University of Illinois at Urbana-Champaign, 2013 Urbana, Illinois Doctoral committee: Professor Waïl S. Hassan, Chair Professor Emeritus Leon Chai, Director of Research Professor Emeritus Michael Palencia-Roth Associate Professor Robert Tierney Associate Professor Gar y G. Xu Associate Professor Rania Huntington, University of Wisconsin at Madison Abstract From a comparative standpoint, the American Protestant missionary enterprise in China was built on a paradox in cross-cultural encounters. In order to convert the Chinese—whose religion they rejected—American missionaries adopted strategies of assimilation (e.g. learning Chinese and associating with the Chinese) to facilitate their work. My dissertation explores how American Protestant missionaries negotiated the rejection-assimilation paradox involved in their missionary work and forged a cultural identification with China in their English novels set in China between the late Qing and 1930. I argue that the missionaries’ novelistic expression of that identification was influenced by many factors: their targeted audience, their motives, their work, and their perceptions of the missionary enterprise, cultural difference, and their own missionary identity. Hence, missionary novels may not necessarily be about conversion, the missionaries’ primary objective but one that suggests their resistance to Chinese culture, or at least its religion. Instead, the missionary novels I study culminate in a non-conversion theme that problematizes the possibility of cultural assimilation and identification over ineradicable racial and cultural differences. -
This Is a Complete Transcript of the Oral History Interview with Mary Goforth Moynan (CN 189, T3) for the Billy Graham Center Archives
This is a complete transcript of the oral history interview with Mary Goforth Moynan (CN 189, T3) for the Billy Graham Center Archives. No spoken words which were recorded are omitted. In a very few cases, the transcribers could not understand what was said, in which case [unclear] was inserted. Also, grunts and verbal hesitations such as “ah” or “um” are usually omitted. Readers of this transcript should remember that this is a transcript of spoken English, which follows a different rhythm and even rule than written English. Three dots indicate an interruption or break in the train of thought within the sentence of the speaker. Four dots indicate what the transcriber believes to be the end of an incomplete sentence. ( ) Word in parentheses are asides made by the speaker. [ ] Words in brackets are comments made by the transcriber. This transcript was created by Kate Baisley, Janyce H. Nasgowitz, and Paul Ericksen and was completed in April 2000. Please note: This oral history interview expresses the personal memories and opinions of the interviewee and does not necessarily represent the views or policies of the Billy Graham Center Archives or Wheaton College. © 2017. The Billy Graham Center Archives. All rights reserved. This transcript may be reused with the following publication credit: Used by permission of the Billy Graham Center Archives, Wheaton College, Wheaton, IL. BGC Archives CN 189, T3 Transcript - Page 2 Collection 189, T3. Oral history interview with Mary Goforth Moynan by Robert Van Gorder (and for a later portion of the recording by an unidentified woman, perhaps Van Gorder=s wife), recorded between March and June 1980. -
MARY JOSEPH ROGERS Mother Mary Joseph Rogers Founded the Maryknoll Sisters, the First American-Based Catholic Foreign Missions Society for Women
MARY JOSEPH ROGERS Mother Mary Joseph Rogers founded the Maryknoll Sisters, the first American-based Catholic foreign missions society for women. Mary Josephine Rogers, called “Mollie” by her family, was born Oct. 27, 1882, in Roxbury, Massachusetts. After graduating from Smith College, Northampton, Massachusetts, she earned her teaching certificate. Mary taught for several years at Smith College, followed by teaching assignments in several public elementary and high schools in the Boston area. Interest in Foreign Missions Mary was deeply impacted by the flourishing Protestant Student Volunteer Movement that was sending missionaries around the world. In 1908, due to her growing interest in missionary work, she began volunteering her time to assist Father James Walsh in writing and editing the Catholic Foreign Missionary Society of America’s magazine Field Afar, now known as Maryknoll. In September 1910 at the International Eucharistic Congress in Montreal, Canada, Mary realized she shared a passion to develop a foreign missions society based in the United States with Father Walsh and Father Thomas Frederick Price. As a result of this common vision, they founded the Maryknoll Mission Movement. Mary provided assistance to the group from Boston where she had family responsibilities before finally joining them in September 1912. She was given the formal name, “Mary Joseph.” She founded a lay group of women interested in missions known as the Teresians, named after the 16th Century Spanish Catholic nun St. Teresa of Avila. In 1913, both the male and female societies moved to Ossining, New York to a farm renamed “Maryknoll.” The pope recognized the work of the Teresians in 1920, allowing the growing society to be designated as a diocesan religious congregation, officially the Foreign Mission Sisters of St. -
The Western Lives of American Missionary Women in China (1860-1920)
CONVERT BUT NOT CONVERTED: THE WESTERN LIVES OF AMERICAN MISSIONARY WOMEN IN CHINA (1860-1920) A Thesis submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies By Caroline Hearn Fuchs, M.I.A. Georgetown University Washington, D.C. March 31, 2014 CONVERT BUT NOT CONVERTED: THE WESTERN LIVES OF AMERICAN MISSIONARY WOMEN IN CHINA (1860-1920) Caroline Hearn Fuchs, M.I.A. MALS Mentor: Kazuko Uchimura, Ph.D. ABSTRACT Kate Roberts Hearn was buried in a Shanghai cemetery in 1891, a short four years after her acceptance into the Women’s Missionary Service of the Methodist Episcopal Church, South. In 1873, Charlotte “Lottie” Moon left for a new life in China as a single missionary woman. She served in that country for nearly 40 years, dying aboard ship on a final return voyage to the United States. Both women left their American homes expecting to convert the people of an alien land to Christianity. They also arrived in China prepared to maintain their Western rituals and comforts, which effectively separated them from the Chinese and cultivated a sense of the “Other.” In this way, missionary women came to convert, but were not converted themselves. Missionary communities, specifically missionary women, vigorously sought to maintain domestic and work lifestyles anchored in Western culture. The rise of “domesticity” in the nineteenth century gave women an influential role as a graceful redeemer, able to transform “heathens” by demonstrating civilized values of a Christian home, complete with Western elements of cleanliness, companionable marriage, and the paraphernalia of Victorian life, such as pianos in the parlor. -
Nova Et Vetera the Newsletter of the Alumni Association Pontifical North American College Spring 2015
Nova et Vetera The Newsletter of the Alumni Association Pontifical North American College Spring 2015 ANNUAL ALUMNI REUNION JUNE 16-18 Contact Information Executive Secretary: Msgr. Michael Curran Our Annual Alumni Reunion will be held 201 Seminary Ave. this year in St. Louis, Missouri. A great Yonkers, NY 10704 Phone: 718-309-3294 three days have been planned for your Email: [email protected] enjoyment. Getting together with former Assistant to Exec. Secretary, classmates and remembering the good Nova et Vetera Publisher and Website Administrator: times while at the NAC will be in order. Virginia Neff st TUESDAY 7319 E. 71 Street Indianapolis, IN 46256 Opening night will be the reception at the Phone: 317-849-1716 “Home Base” Drury Inn by the Arch. Email: [email protected] NAC Office of Institutional Advancement: WEDNESDAY Mark Randall Wednesday afternoon will be the Lecture Pontifical North American College 3211 Fourth Street, NE and Business Meeting followed by Mass Washington, DC 20017 at the Old Cathedral with Archbishop Phone: 202-541-5403 Fax: 202-722-8804 Carlson celebrating. The formal banquet Email: [email protected] will then be held at the Drury Inn Alumni Website: pnacalumni.org THURSDAY College Website: Thursday will begin with the Mass at the pnac.org Cathedral Basilica, a tour of the building, and then the Bum Run to the St. Louis Botanical Gardens If you haven’t already made your reservation, please see the following pages. The $100 a night stay at the Drury Inn by the Arch is only available till May 15, so don’t wait. -
07 Jan 2016 (Jil.60, No.1, TMA No.2)
M A L A Y S I A Warta Kerajaan S E R I P A D U K A B A G I N D A DITERBITKAN DENGAN KUASA HIS MAJESTY’S GOVERNMENT GAZETTE PUBLISHED BY AUTHORITY Jil. 60 TAMBAHAN No. 1 7hb Januari 2016 TMA No. 1 No. TMA 1. AKTA CAP DAGANGAN 1976 (Akta 175) PENGIKLANAN PERMOHONAN UNTUK MENDAFTARKAN CAP DAGANGAN Menurut seksyen 27 Akta Cap Dagangan 1976, permohonan-permohonan untuk mendaftarkan cap dagangan yang berikut telah disetuju terima dan adalah dengan ini diiklankan. Jika sesuatu permohonan untuk mendaftarkan disetuju terima dengan tertakluk kepada apa-apa syarat, pindaan, ubahsuaian atau batasan, syarat, pindaan, ubahsuaian atau batasan tersebut hendaklah dinyatakan dalam iklan. Jika sesuatu permohonan untuk mendaftarkan di bawah perenggan 10(1)(e) Akta diiklankan sebelum penyetujuterimaan menurut subseksyen 27(2) Akta itu, perkataan-perkataan “Permohonan di bawah perenggan 10(1)(e) yang diiklankan sebelum penyetujuterimaan menurut subseksyen 27(2)” hendaklah dinyatakan dalam iklan itu. Jika keizinan bertulis kepada pendaftaran yang dicadangkan daripada tuanpunya berdaftar cap dagangan yang lain atau daripada pemohon yang lain telah diserahkan, perkataan-perkataan “Dengan Keizinan” hendaklah dinyatakan dalam iklan, menurut peraturan 33(3). WARTA KERAJAAN PERSEKUTUAN WARTA KERAJAAN PERSEKUTUAN 2 [7hb Jan. 2016 7hb Jan. 2016 PB Notis bangkangan terhadap sesuatu permohonan untuk mendaftarkan suatu cap dagangan boleh diserahkan, melainkan jika dilanjutkan atas budi bicara Pendaftar, dalam tempoh dua bulan dari tarikh Warta ini, menggunakan Borang CD 7 berserta fi yang ditetapkan. TRADE MARKS ACT 1976 (Act 175) ADVERTISEMENT OF APPLICATION FOR REGISTRATION OF TRADE MARKS Pursuant to section 27 of the Trade Marks Act 1976, the following applications for registration of trade marks have been accepted and are hereby advertised. -
Anglicans in China
ANGLICANS IN CHINA A History of the Zhonghua Shenggong Hui (Chung Hua Sheng Kung Huei) by G.F.S. Gray with editorial revision by Martha Lund Smalley The Episcopal China Mission History Project 1996 TABLE OF CONTENTS Acknowledgements . ..... ...... ..... ...... ..... ...... ..... ...... ..... ............ .......................... ............ 1 Editor's foreword ..... ..... ...... ..... ...... ..... ...... ..... ...... ..... ............ .......................... ............ 2 List of illustrations ... ..... ...... ..... ...... ..... ...... ..... ...... ..... ............ .......................... ............ 3 Preface by G.F.S. Gray. ...... ..... ...... ..... ...... ..... ...... ..... ............ .......................... ............ 4 Overview and chronology of the period 1835-1910 ... ..... ............ .......................... ............ 5 Overview of the period 1911-1927 .... ..... ...... ..... ...... ..... ............ .......................... ............ 20 Diocesan histories 1911-1927 Hong Kong and South China ...... ..... ...... ..... ...... ..... ............ .......................... ............ 25 Fujian (Fukien) .. ..... ...... ..... ...... ..... ...... ..... ...... ..... ............ .......................... ............ 26 Zhejiang (Chekiang) ...... ..... ...... ..... ...... ..... ...... ..... ............ .......................... ............ 27 Guangxi-Hunan (Kwangsi-Hunan) .... ...... ..... ...... ..... ............ .......................... ............ ............ 28 Shanghai .... ...... .... -
Eric Liddell's Lasting Olympic Impact on Chinese Culture by Rev Dr Ed & Janice Hird
Eric Liddell's Lasting Olympic Impact on Chinese Culture By Rev Dr Ed & Janice Hird - published in the July 2019 Light Magazine How often does a Chinese-born missionary to China become the subject of an academy award- winning movie?1 The people of China see Eric Liddell as their first Olympic gold medalist, even recently unveiling a statue of him.2 His daughter Patricia Liddell commented, "My father was multi-faceted, he didn't just appeal to religious people. He was born in China, he worked in China, he died in China. He's their Olympic hero." Duncan Hamilton poignantly commented, “In Chinese eyes, he is a true son of their country; he belongs to no one else.”3 In Chariots of Fire, he is shown running for the glory of God in the 1924 Olympics.4 Eric commented, “I never prayed that I would win a race. I have of course prayed about the athletic meetings, asking that in this too, God might be glorified.”5 A leading sports reporter summed him up as ‘probably the most illustrious type of muscular Christianity ever known.’6 Nicknamed the flying Scotsman, he famously said: “God made me fast, and when I run, I feel His pleasure.”7 When asked how he ran so quickly, he often said that he ran as fast as he could for the first half of a race, and then asked God to help him run even faster for the second half.8 Eric won so much gold and silver that his mother hid his trophies under her bed at night, in case of burglary.9 Missionary families often make great sacrifices for the sake of the lost. -
Calvin Wilson Mateer, Forty-Five Years a Missionary In
Calvin Wilson <A Bio seraph if DANIEL W. HER ^ . 2-. / . 5 O / J tilt aiitoiojif/ii J, PRINCETON, N. J. //^ Purchased by the Hamill Missionary Fund. nv„ BV 3427 .M3 F5 Fisher, Daniel Webster, 183( -1913. Calvin Wilson Mateer CALVIN WILSON MATEER C. W. MATEER • »r \> JAN 301913 y ^Wmhi %^ Calvin Wilson Mateer FORTY-FIVE YEARS A MISSIONARY IN SHANTUNG, CHINA A BIOGRAPHY BY DANIEL W. FISHER PHILADELPHIA THE WESTMINSTER PRESS 1911 Copyright, 191 i, by The Trustees of the Presbyterian Board of Publication and Sabbath School Work Published September, 191 i AA CONTENTS Introduction 9 CHAPTER I The Old Home ^S ^ Birth—The Cumberland Valley—Parentage—Broth- Grandfather—Re- ers and Sisters, Father, Mother, In the moval to the "Hermitage"—Life on the Farm— Home—Stories of Childhood and Youth. CHAPTER II The Making of the Man 27 Native Endowments—Influence of the Old Home— Schoolmaster—Hunterstown Academy- \j Country Teaching School—Dunlap's Creek Academy—Pro- Recollections fession of Rehgion—Jefferson College— of 1857— of a Classmate—The Faculty—The Class '^ Semi-Centennial Letter. CHAPTER III Finding His Life Work 40 Mother and Foreign Missions—Beaver Academy- Theological Decision to be a Minister—Western Seminary—The Faculty—Revival—Interest in Mis- sions—Licentiate—Considering Duty as to Missions- Decision—Delaware, Ohio—Delay in Going—Ordi- nation—Marriage—Going at Last. CHAPTER IV • * ^' Gone to the Front . • Hardships Bound to Shantung, China—The Voyage— for Che- and Trials on the Way—At Shanghai—Bound Shore- foo—Vessel on the Rocks—Wanderings on to Deliverance and Arrival at Chefoo—By Shentza Tengchow. -
Collaboration, Christian Mission and Contextualisation: the Overseas Missionary Fellowship in West Malaysia from 1952 to 1977
Collaboration, Christian Mission and Contextualisation: The Overseas Missionary Fellowship in West Malaysia from 1952 to 1977 Allen MCCLYMONT A thesis submitted in partial fulfilment of the requirements of Kingston University for the degree of Doctor of Philosophy in History. Submitted June 2021 ABSTRACT The rise of communism in China began a chain of events which eventually led to the largest influx of Protestant missionaries into Malaya and Singapore in their history. During the Malayan Emergency (1948-1960), a key part of the British Government’s strategy to defeat communist insurgents was the relocation of more than 580,000 predominantly Chinese rural migrants into what became known as the ‘New Villages’. This thesis examines the response of the Overseas Missionary Fellowship (OMF), as a representative of the Protestant missionary enterprise, to an invitation from the Government to serve in the New Villages. It focuses on the period between their arrival in 1952 and 1977, when the majority of missionaries had left the country, and assesses how successful the OMF was in fulfilling its own expectation and those of the Government that invited them. It concludes that in seeking to fulfil Government expectation, residential missionaries were an influential presence, a presence which contributed to the ongoing viability of the New Villages after their establishment and beyond Independence. It challenges the portrayal of Protestant missionaries as cultural imperialists as an outdated paradigm with which to assess their role. By living in the New Villages under the same restrictions as everyone else, missionaries unconsciously became conduits of Western culture and ideas. At the same time, through learning local languages and supporting indigenous agency, they encouraged New Village inhabitants to adapt to Malaysian society, while also retaining their Chinese identity.