Chapter 3: Overcoming Missions Guilt
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Benjamin Elman
120 EASTM 22 (2004) Michael Lackner, Iwo Amelung, and Joachim Kurtz (eds.), New Terms for New Ideas: Western Knowledge and Lexical Change in Late Imperial China. Lei- den: E. J. Brill, 2001. xiii, 456 pp. Benjamin Elman [Benjamin Elman is Professor of East Asian Studies and History at Princeton University. He specializes in late imperial Chinese intellectual history and in the history of science and education. His forthcoming book is entitled On Their Own Terms: Science in China, 1550-1900 (Harvard University Press, 2005). Previ- ously he has published A Cultural History of Civil Examinations in Late Imperial China, 1600-1900 (University of California Press, 2000).] Traduttore, traditore: Science, Language, and Translation in Nineteenth-Century China Michel Foucault recounted in 1966 his laughter while reading a passage by Jorge Luis Borges that revealed to him “the exotic charm of another system of thought.” Borges quoted from “a certain Chinese encyclopedia” entitled Celestial Emporium of Benevolent Knowledge in which the Chinese had classified animals into a series of bizarre divisions whose order was impossible to fathom, such as “those that have broken a flower vase,” or “those that resemble flies from a dis- tance.” Borges attributed the title and content of the encyclopedia to Dr. Franz Kuhn (1889-1961), a prolific German translator of Chinese novels. Foucault drew the lesson that Chinese exoticisms revealed the limitations in our system of thought. He noted, for instance, that Western use of an alphabetical series sepa- rated all entries from their natural affinities, linking them instead arbitrarily. Borges’s fable about enumerations from China challenges our efforts to estab- lish an unproblematic lexical order among things. -
Robert Morrison (Missionary) - Wikipedia, the Free Encyclopedia
Robert Morrison (missionary) - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Robert_Morrison_(missionary) From Wikipedia, the free encyclopedia Robert Morrison (traditional Chinese: 馬禮遜; simplified Chinese: 马礼逊; pinyin: Mǎ Lǐxùn) (January 5, 1782 in Bullers Green, near Morpeth, Northumberland – August 1, 1834 in Guangzhou) was a Scottish missionary, the first Christian Protestant missionary in China.[1] After twenty-five years of work he translated the whole Bible into the Chinese language and baptized ten Chinese believers. Morrison pioneered the translation of the Bible into First Protestant Missionary to China Chinese and planned for the Born January 5, 1782 distribution of the Scriptures as broadly Bullers Green, Morpeth, Northumberland, as possible, unlike the previous Roman Catholic translation work that had England never been published.[2] Died August 1, 1834 (aged 52) Guangzhou, Guangdong, China Morrison cooperated with such contemporary missionaries as Walter Title D.D. Henry Medhurst and William Milne Parents James Morrison (the printers), Samuel Dyer (Hudson Hannah Nicholson Taylor's father-in-law), Karl Gutzlaff (the Prussian linguist), and Peter Parker (China's first medical missionary). He served for 27 years in China with one furlough home to England. The only missionary efforts in China were restricted to Guangzhou (Canton) and Macau at this time. They concentrated on literature distribution among members of the merchant class, gained a few converts, and laid the foundations for more educational and medical -
American Protestant Missions in Nineteenth-Century China
Asian Intercultural Contacts American Protestant Missions in Nineteenth-Century China By George B. Pruden background: Religion and Trade European Catholics mounted the first systematic effort to convert Chinese to Christi- anity in the late sixteenth century. Their work was part of the Catholic Counter Refor- mation, but by 1750, the glory days were over. Jesuits such as Matteo Ricci (1552–1610) had not only won converts, but gained the respect of influential Chinese and even some emperors in the latter part of the Ming dynasty (1368–1644) and the early part of the Qing dynasty (1644– 1912). Their success stemmed in part from accommodating the tradition of venerating an- cestors (calling it a civil and not a religious prac- tice) and using Chinese terms to refer to God. A rival monastic order, though, had gained the Pope’s support in condemning those accommodations. This Rites Controversy came to a head during the early eighteenth century. After Pope Clement IX prohibited Chinese Christian converts from taking part in ancestor-veneration ceremonies in 1715, the Kangxi Emperor in 1721 banned all Christian preaching in China. Although Catholic missionaries remained in China, their numbers and influence dwindled. ithin a few decades of the decline of Catholic presence in China, western European merchants arrived in growing numbers, eager for trade. Silk and porcelain—at the time produced only in WChina—fed a growing appetite for chinoiserie among the European elite classes. Tea became a popular beverage, not only for the aristocracy, but also for their affluent, social-climbing imitators among the country gentry and urban merchant class. -
A Case Study of the Chinese Repository
Durham E-Theses Orientalism and Representations of China in the Early 19th Century: A Case Study of The Chinese Repository JIN, CHENG How to cite: JIN, CHENG (2019) Orientalism and Representations of China in the Early 19th Century: A Case Study of The Chinese Repository, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/13227/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 ORIENTALISM AND REPRESENTATIONS OF CHINA IN THE EARLY 19TH CENTURY: A CASE STUDY OF THE CHINESE REPOSITORY Cheng Jin St. Cuthbert’s Society School of Modern Languages and Cultures Durham University This dissertation is submitted for the degree of Doctor of Philosophy 2019 March 2019 DECLARATION This dissertation is the result of my own work and includes nothing, which is the outcome of work done in collaboration except where specifically indicated in the text. -
ABSTRACT Liang Fa's Quanshi Liangyan and Its Impact on The
ABSTRACT Liang Fa’s Quanshi liangyan and Its Impact on the Taiping Movement Sukjoo Kim, Ph.D. Mentor: Rosalie Beck, Ph.D. Scholars of the Taiping Movement have assumed that Liang Fa’s Quanshi liangyan 勸世良言 (Good Words to Admonish the Age, being Nine Miscellaneous Christian Tracts) greatly influenced Hong Xiuquan, but very little has been written on the role of Liang’s work. The main reason is that even though hundreds of copies were distributed in the early nineteenth century, only four survived the destruction which followed the failure of the Taiping Movement. This dissertation therefore explores the extent of the Christian influence of Liang’s nine tracts on Hong and the Taiping Movement. This study begins with an introduction to China in the nineteenth century and the early missions of western countries in China. The second chapter focuses on the life and work of Liang. His religious background was in Confucianism and Buddhism, but when he encountered Robert Morrison and William Milne, he identified with Christianity. The third chapter discusses the story of Hong especially examining Hong’s acquisition of Liang’s Quanshi liangyan and Hong’s revelatory dream, both of which serve as motives for the establishment of the Society of God Worshippers and the Taiping Movement. The fourth chapter develops Liang’s key ideas from his Quanshi liangyan and compares them with Hong’s beliefs, as found in official documents of the Taipings. The fifth chapter describes Hong’s beliefs and the actual practices of the Taiping Movement and compares them with Liang’s key ideas. -
FULL ISSUE (48 Pp., 2.6 MB PDF)
Vol. 25, No.4 nternatlona• October 2001 etln• Mission, the DivinelHuDlan Enterprise handsomely produced volume recently reached our Not everyone will see God's hand in mission. But in our Adesk. Edited by an admired colleague and boasting a postmodem age, maybe the historian of mission can afford to be roster of expert authors for its several chapters, it offers a fresh at least cautiously open to evidence from beyond the global world history of Christianity. The controlling idea behind its stage. planningand productionwasto providea historyof Christianity that would be truly global in scope, avoiding the tendency of most such histories to invest the largest share of attention on Europe and North America. For that focus it is most welcomed. But one can hardly see, through the prism used by the authors, that the Christian God has had much to do with the On Page history of the globalcommunitythat namesJesus Christ as Lord. It's all just history-documentation of the varied, fascinating, 146 Miracles and Missions Revisited mixed phenomena of human actions, of social movements, of GaryB.McGee upheavals, retreats, advances, and declines on the human stage. Everything seems autonomous and, well, haphazard, explained 150 Adrian Hastings Remembered entirely by the actors on the world stage. Kevin Ward The openingfeature of this issue challenges such a flattened 157 Women Missionaries in India: Opening Up view of mission and the church. Gary McGee, a contributing the Restrictive Policies of Rufus Anderson editor, confronts mission historians with evidence that the Lord Eugene Heideman of the church has been playing a direct role all along. -
The Images of Jesus in the Emergence of Christian Spirituality in Ming and Qing China
religions Article The Images of Jesus in the Emergence of Christian Spirituality in Ming and Qing China Xiaobai Chu Department of Chinese Language and Literature, East China Normal University, 500 Dongchuan Rd., Shanghai 200241, China; [email protected]; Tel.: +86-135-6419-6708 Academic Editor: Mark G. Toulouse Received: 10 January 2016; Accepted: 15 March 2016; Published: 18 March 2016 Abstract: Images of Jesus Christ played an important role in the emergence of Christian spirituality in Ming and Qing China. Of the great many images that we know from this period, this paper introduces five of them: Jesus as infant, criminal, gate, brother, and pig. The paper unfolds the historical, anthropological, and theological layers of these images to reveal the original tension between Christian spirituality and Chinese culture. The central thesis of the paper therefore is that this tension is reflected in the images of Jesus Christ and, moreover, that analyzing this tension allows us to achieve a more profound understanding of the emergence of Christian spirituality in Ming, Qing, and perhaps even today’s China. Keywords: Image of Jesus Christ; Christian spirituality; missionary practice; local knowledge; Chinese cultural memory 1. Introduction What would you think upon seeing Jesus depicted as a Chinese, more specifically, as a Confucius teacher? At least to Western people with no particular knowledge of Christian history, such an image would likely appear strange. Was this how Chinese people reacted to images of Jesus Christ that were presented to them in the long history of Christian missions in China? What was the image Chinese people themselves made of Jesus Christ’s person? These are but a few basic questions that we can ask about the images of Jesus Christ that circulated in Ming and Qing China. -
The Chinese Recorder and Missionary Journal
Journal of Literature and Art Studies, May 2021, Vol. 11, No. 5, 360-367 doi: 10.17265/2159-5836/2021.05.013 D DAVID PUBLISHING A Study on Advertisements in The Chinese Recorder and Missionary Journal WANG Hai, WU Zong-yang Guangdong University of Foreign Studies, Guangzhou, China The Chinese Recorder and Missionary Journal is one of the most valued English literature in China’s history of Christianity and the key publications of missionaries from the second half of the 19th Century to the first half of the 20th Century. The advertisements in it have not been properly stressed by the academic world, most of which are even deleted in the bound volumes. This paper aims to give a preliminary study on the advertisements in Chinese Recorder and Missionary Journal, comparing and analyzing advertisers, slogans and text structures and appeal methods of advertisements of shipping, banking, schools and book introduction in Chinese Recorder and Missionary Journal, thus demonstrating its significance in China’s modern advertising industry and Sino-western commercial trade and cultural exchange. Keywords: Chinese Recorder and Missionary Journal, protestant missionaries in China, mission press, secularization, study on Advertisements in The Chinese Recorder and Missionary Journal In March 1867, The Chinese Recorder and Missionary Journal, under the original name Missionary Recorder, was founded by American missionary Rev. L. N. Wheeler in Fuzhou, China. Its ceased publication in December in the same year. In May 1868, Rev. S. L. Baldwin resumed its publication and changed its title into The Chinese Recorder and Missionary Journal. In May 1872, Due to the department of Rev. -
Englischer Diplomat, Commissioner Chinese Maritime Customs Biographie 1901 James Acheson Ist Konsul Des Englischen Konsulats in Qiongzhou
Report Title - p. 1 of 266 Report Title Acheson, James (um 1901) : Englischer Diplomat, Commissioner Chinese Maritime Customs Biographie 1901 James Acheson ist Konsul des englischen Konsulats in Qiongzhou. [Qing1] Adam, James Robertson (Dundee, Schottland 1863-1915 Anshun, Guizhou vom Blitz erschlagen) : Protestantischer Missionar China Inland Mission Biographie 1887 James Robertson Adam wird Missionar der China Inland Mission in China. [Prot2] Addis, John Mansfield = Addis, John Mansfield Sir (1914-1983) : Englischer Diplomat Biographie 1947-1950 John Mansfield Addis ist Erster Sekretär der britischen Botschaft in Nanjing. [SOAS] 1950-1954 John Mansfield Addis ist im Foreign Office der britischen Botschaft in Beijing tätig. [ODNB] 1954-1957 John Mansfield Addis ist Generalkonsul der britischen Botschaft in Beijing. [SOAS] 1970-1974 John Mansfield Addis ist Botschafter der britischen Regierung in Beijing. [SOAS] 1975 John Mansfield Addis wird Senior Research Fellow in Contemporary Chinese Studies am Wolfson College, Oxford. [SOAS] Adeney, David Howard (Bedford, Bedfordshire 1911-1994) : Englischer protestantischer Missionar China Inland Mission Biographie 1934 Ruth Adeney lernt Chinesisch an der Sprachenschule der China Inland Mission in Yangzhou (Jiangsu) ; David Howard Adeney in Anqing (Anhui). [BGC] 1934-1938 David Howard Adeney ist als Missionar in Henan tätig. [BGC] 1938 Heirat von David Howard Adeney und Ruth Adeney in Henan. [BGC] 1938-1941 David Howard Adeney und Ruth Adeney sind als Missionare in Fangcheng (Henan) tätig. [BGC] 1941-1945 David Howard Adeney und Ruth Adeney halten sich in Amerika auf. [BGC] 1946-1950 David Howard Adeney und Ruth Adeney sind für das Chinese Inter-Varisty Fellowship für Universitäts-Studenten in Nanjing und Shanghai tätig. [BGC] 1950-1956 David Howard Adeney und Ruth Adeney halten sich in Amerika auf. -
Technical Details on the Format Papers Submitted to the Conference
When “Mr. Ou (Euclid)” came to China … SIU Man Keung, Department of Mathematics, University of Hong Kong ABSTRACT The Italian Jesuit Matteo Ricci and the Chinese scholar-official XU Guang-qi of the Ming Dynasty collaborated to produce a translation of the first six books of Elements (more precisely, the fifteen- book-version Euclidis Elementorum Libri XV compiled by Christopher Clavius in the latter part of the sixteenth century) in Chinese in 1607, with the title Ji He Yuan Ben [Source of Quantity]. This paper attempts to look at the historical context that made Elements the first European text in mathematics to be translated into Chinese, and how the translated text was received at the time as well as what influence the translated text exerted in various domains in subsequent years, if any, up to the first part of the twentieth century. This first European text in mathematics transmitted into China in the Ming Dynasty led the way of the first wave of transmission of European science into China, while a second wave and a third wave followed in the Qing Dynasty, but each in a rather different historical context. Besides comparing the styles and emphases of mathematical pursuit in the Eastern and the Western traditions we try to look at the issue embedded in a wider intellectual and cultural context. 1. Introduction In early-twentieth century the revolutionary socialist intellectual CHEN Du-xiu ( 陳獨秀 1879-1942 ), later to become a co-founder of the Chinese Communist Party, introduced to the Chinese a “Mr.De ( 德先生 ) [Democracy]” and a “Mr.Sai ( 賽先生 ) [Science]”. -
Report Title 16. Jahrhundert 17. Jahrhundert 18. Jahrhundert
Report Title - p. 1 Report Title 16. Jahrhundert 1583 Geschichte : China - Europa : England Elizabeth I. schreibt einen Brief an den Kaiser von China um Kontakt aufzunehmen. [Hsia8:S. 220] 1596-1597 Geschichte : China - Europa : England Elizabeth I. schickt drei Schiffe nach China und gibt Benjamin Wood einen Brief an den Kaiser mit. Die Schiffe erleiden Schiffbruch im Golf von Martaban, Burma. [Hsia8:S. 220,LOC] 17. Jahrhundert 1625 Geschichte : China - Europa : England Engländer erreichen die chinesische Küste. [Wie 1] 1637 Geschichte : China - Europa : England Die ersten englischen Schiffe kommen an der Küste von Süd-Ost China an. [Stai 1] 1683-1684 Geschichte : China - Europa : England William Dampier durchquert die chinesischen Meere. [Boot] 1698-1701 Geschichte : China - Europa : England James Cunningham reist 1698 als Arzt einer Fabrik der British E.I. Company nach Amoy [Xiamen]. 1699 wird er Fellow der Royal Society und reist 1700 wieder nach China. 1701 erreicht er die Insel Chusan [Zhoushan]. 1699 Geschichte : China - Europa : England / Wirtschaft und Handel Gründung der British East India Company in China, was den Handel mit Hong Kong fördert. [Wik] 18. Jahrhundert 1766 Geschichte : China - Europa : England James Lind besucht Guangzhou und sammelt chinesische Gegenstände und Bücher. [Kit1:S. 59] Report Title - p. 2 1774-1784 Geschichte : China - Europa : England Huang Yadong hält sich in England auf. He is described as Wang-y-Tong, who worked as a page in the John Frederick Sackville's household at Knole and attended the local Sevenoaks School. Huang Yadong is known to have visited the naturalists Mary Delany and the Duchess of Portland at the latter’s country seat of Bulstrode, discussing Chinese plants and their uses with them. -
The Legacy of Robert Morrison J
The Legacy of Robert Morrison J. Barton Starr hen asked in 1807 by an American merchant if he really United States because of the East India Company's prohibition W expected to "make an impression on the idolatry of the on missionaries in China. On April 18 he arrived in the United Great Chinese Empire," Robert Morrison replied, "No, sir, I States, where the famous incident cited in the opening of this expect God will." This well-known exchange, related by Isabella article took place. Morrison enjoyed his time in the United States Graham,epitomizesMorrison'sapproachto his missionto China.' and made acquaintances in New York, Philadelphia, and Boston As the pioneer Protestant missionary to a country closed to who would become lifelong correspondents and supporters of mission work (both by the Chinese government and by the his work. On May 12 he sailed from New York on board the British East India Company), Morrison knew that his work Trident, arriving in Canton on September 6, 1807.6 would be that of a forerunner. He knew that he would have little As it was illegal for him to be in Canton as a missionary, he opportunity to preach the Gospel or to shepherd converts into first lived in the American Factory"where he undertook the task the sheepfold of God's kingdom. But he also clearlybelieved that of learning the Chinese language. Because it was a crime punish God had called him to prepare the way for others who would able by death for a Chinese person to teach a foreigner the follow in his footsteps.