DOCSLIB.ORG

”Lær Meg Å Skue Med Ditt Blikk - - - ” Karl Ludvig Reichelts Liv Og Tenkning, I*

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
”Lær Meg Å Skue Med Ditt Blikk - - - ” Karl Ludvig Reichelts Liv Og Tenkning, I* Nr 2-2005-2r 02.05.05 17:47 Side 67 NORSK TIDSSKRIFT FOR MISJON 2/2005 67 ”Lær meg å skue med ditt blikk - - - ” Karl Ludvig Reichelts liv og tenkning, I* FILIP RIISAGER 1. Karl Ludvig Reichelts liv 1.1 Oppvekst, personlig udvikling og uddannelse Karl Ludvig Reichelt er en af Norges store missionærer og vel den mest kendte efter Hans Egede. Jeg har haft det privilegium at kunne beskæftige mig med Reichelt, somme tider sammenhæng- ende i en længere periode, til andre tider mere spredt, fordi jeg samtidig har været optaget af mange andre ting. Og under alle omstændigheder kan min beskæftigelse med Reichelt betegnes som ”præstegårdsteologi” - i mine yngre dage en fascinerende beskæftigelse midt i en ellers travl præstegerning. Karl Ludvig Reichelt blev født den 1. september 1877 ved Arendal. Den Indre Mission, han voksede op i, og som dannede den psykologiske baggrund for hans tidlige missionskald, er ble- vet betegnet som en ”ortodoks pietisme” med vægt på oplevelse, afgørelse og omvendelse, men samtidig med vægt på det kristne livs ”objektive” kilder. Missionskaldet forstærkedes gennem hans ”meditationsvandringer” i skovene og fjeldene og samlede sig i hans tidligste ungdom klart og afgjort om Kina. Af afgørende betydning for Reichelts personlige udvikling blev Nr 2-2005-2r 02.05.05 17:47 Side 68 68 NORSK TIDSSKRIFT FOR MISJON 2/2005 hans ophold i Øst-Telemark 1895-97. Han gennemgik en kortva- rig læreruddannelse på det nyoprettede Notodden lærersemina- rium, hvor forstanderen, den senere biskop Bernt Støylen, ledede skolen efter programmet: ”Sand kristendom i en hjemlig og nati- onal form”.1 I denne ånd øvede skolen stærk indflydelse på elev- erne og egnens befolkning. Men også det omvendte var tilfældet: befolkningen, især egnens storbønder, prægede skolen.2 I disse år, navnlig efter at han var blevet lærer og kirkesanger i den lille skovby Lisleherad, fik Reichelt sans for det folkeligt særegne hos en befolkning - en sans, som utvivlsomt senere blev afgørende for den måde, han mødte buddhisterne på i Kina. Men ikke blot den telemarkske folkekultur satte sit varige præg på Reichelts personlighed, men også den telemarkske vækkelses- kristendom, som han selv blev et af redskaberne for. Biskop J. C. Heuch i Kristiansand karakteriserede den som religiøs grebethed snarere end som en i dogmatisk henseende klart formuleret kris- tendom,3 og Reichelt var ifølge vennen Emil Birkeli ”religiøs tvers igjennom og førte med sig en religiøs atmosfære”. Han var ”meget mer hjertets enn tankens mann”.4 Den strengt teologiske formule- ring af den kristne tros indhold var for Reichelt altid noget under- ordnet i forhold til livet selv. Dette sidste har vi et meget talende eksempel på fra hans for- handlinger med Det norske Misjonsselskap i september 1925. Det hedder i mødereferatet: ”Reichelt kunde arbeide med og befinde sig vel blandt de dypt religiøse konservative og de dypt religiøse liberale, men var ræd for de irreligiøse konservative og libera- le…”.5 Et lige så karakteristisk eksempel finder vi i referatet fra N.M.S.'s missionærkonference i Changsha i Kina to år tidligere. Reichelt havde udtalt: ”Tænk ikke først og fremmest paa ortodoksi eller liberalisme, tænk dypt religiøst det hele igjennem sammen med Kristus - og ilden vil blusse klar og sterk av sig selv”.6 Der er altså efter min opfattelse linier fra Reichelts år i Telemarken 1895- 97, der peger frem mod senere perioder i hans liv. Også da han stod på højdepunktet af sin livsgerning, bar han præget af det telemarkske miljø og den telemarkske vækkelse. 1897-1903 gennemgik Reichelt N.M.S.'s missionæruddannelse på missionsskolen i Stavanger. Her stiftede han bekendtskab med systematikeren Gisle Johnsons Grundrids af Den systematiske Theologi, dvs. den ”erfaringsteologi”, der kan betegnes som den Nr 2-2005-2r 02.05.05 17:47 Side 69 NORSK TIDSSKRIFT FOR MISJON 2/2005 69 systematiske udformning af den kristendomstype, han mødte i barndomsmiljøet. Men som naturligt nok var, mødte han også - som han selv siger - ”indre kampe og brytninger”.7 Det blev alli- gevel ”en velsignet studietid”,8 og efter ordination i foråret 1903 kunne han samme efterår udsendes som N.M.S's missionær til Kina sammen med sin forlovede og senere hustru Anna Gerhard- sen. Snart var de i fuld gang med et pionerarbejde ud fra statio- nen Ninghsiang i Hunan-provinsen. 1.2 De første år som missionær i Kina: Ninghsiang-perioden 1903- 1922 På sine undersøgelsesrejser i området stødte Reichelt hurtigt på buddhist- og taoistmunkene, som blev hans livs skæbne. Af skel- sættende betydning blev et besøg på det berømte Weishan-klos- ter i sommeren 1905. Her kom det til ham som et Guds kald at begynde et specielt arbejde blandt buddhisterne, og de bærende idéer for arbejdet stod klart for ham. Da han følte sig - som han siger - ”sørgeligt uforberedt” til opgaven, gik han i de følgende år ind i et indgående studium af buddhismen. Resultatet af disse studier er bl.a. nedfældet i bøgerne Kinas Religioner (1913 &1928) og Fra Østens religiøse Liv (1938). Oprør og uroligheder kom til at sætte punktum for Reichelts arbejde i Hunan-provinsen. I april 1910 blev hans missionsstation nedbrændt, og Reichelt med hus- tru og barn reddede med nød og næppe livet. Efter et hjemmeophold 1911-13 blev Reichelt efter missionær- konferencens og styrets beslutning N.M.S.´s første repræsentant i lærerkollegiet ved det nyoprettede fælleslutherske præstesemina- rium på Shekow i nærheden af Hankow. Hans hovedfag var nytestamentlig indledning og fortolkning, og han gjorde sig spe- cielt fortjent ved at skrive flere lærebøger på kinesisk, bl.a. en kommentar til Johannesevangeliet. I øvrigt havde han forberedt sig ved et studieophold i Leipzig under sit hjemmeophold. Fra den periode stammer hans kendte missionssalme. Disse år 1913-20 blev en modningstid for den kommende opgave i buddhistmissionen. Den direkte anledning til, at Reichelt i 1920 fandt tiden moden, var hans møde med munken Kuan-tu, der juledag 1919 blev døbt i kapellet på Shekow. Endvidere, at det første ”kristne broderskab blandt Kinas buddhister” blev dan- net den 4. januar 1920 - med det formål, at det til sin tid kunne Nr 2-2005-2r 02.05.05 17:47 Side 70 70 NORSK TIDSSKRIFT FOR MISJON 2/2005 ”danne grundlaget for en særlig kirke blandt buddhisterne” i Kina. Med ”buddhisterne” tænker Reichelt fortrinsvis på det snævrere buddhistsamfund med munke og nonner, men også på lægfolk, der dyrker buddhistiske studier og tilbeder regelmæssigt i hjem- mene eller i templerne og klostrene. Endvidere er der tænkt på en del af de omrejsende taoistmunke og -nonner. Kan disse men- nesker nås med evangeliet, er et ”hovedslag slaaet for Kristi riges sag i Østen”. Herom kan man læse i Reichelts pjece Kinas budd- hister for Kristus fra 1921.9 1.3 Nanking- og Shanghai-perioden 1922-1929 1.3.1 Et særskilt arbejde blant Kinas buddhister Reichelt og Kuan-tu udarbejdede i fællesskab et udkast til et stør- re klosterlignende institut, hvor man kunne tage imod munkene på deres pilgrimsvandringer. Hensigten var, at munkene her kunne lære kristendommen at kende. Blandt dem, der gennem dåb blev optaget i menigheden, kunne nogle uddannes videre som evangelister, lærere og præster.10 Både N.M.S.´s missionærkonference i Kina og hovedstyret gav deres tilslutning til Reichelts planer - konferencen dog senere med forbehold, sandsynligvis under indflydelse af den kritik, visse strengt konfessionalistisk lutherske missioner i Kina rettede mod Reichelt. Reichelts arbejde var for interkonfessionelt anlagt, og han akkomoderede sig i sin missionspraksis for stærkt med budd- hismen! Af samme årsager var også visse kredse bag N.M.S. hjem- me i Norge betænkelige,11 hvorfor hovedstyret - som tiden går - ikke ønsker hverken økonomisk eller åndeligt at give for stærkt udtryk for solidaritet med Reichelts arbejde. Men nu lægger Reichelt sine planer frem på vidtstrakte rejser 1920-22 både i Amerika og Norden, og der blev dannet en nor- disk samarbejdskomite for buddhistmissionen med en repræsen- tant fra hvert af de støttende selskaber: Det norske Misjonssel- skap, Det danske Missionsselskab og Svenska Kyrkans Mission. Men det viste sig hurtigt, at hjemmearbejdet var alt for løst orga- niseret. 1.3.2 Broderhjemmet - et kristent institut for religiøst søgende Som centrum for sit arbejde havde Reichelt valgt Kinas gamle hovedstad Nanking. Hertil ankom han den 1. november 1922 Nr 2-2005-2r 02.05.05 17:47 Side 71 NORSK TIDSSKRIFT FOR MISJON 2/2005 71 sammen med Notto Normann Thelle, der gennem mange år blev hans trofaste medarbejder. Reichelt ønskede fra første færd at knytte sit arbejde til den kinesiske kirke som helhed. Dette var også et ønske fra N.M.S., der heri så et værn mod arbejdets isola- tion og mod falske alliancer med buddhismen - man var bange for en munkekirke! Reichelts motiv var i virkeligheden et ganske andet. Han mente, at der netop da foregik en folkeliggørelse af kirken i Kina, og i en sådan kinesisk kirke ville buddhistmissionen med sit særlige arbejdssyn få en betydningsfuld opgave. Samtidig ønskede Reichelt - som allerede antydet - at arbejde sammen med alle kirkelige konfessioner i Kina, og for at sikre denne arbejdsli- nie oprettede han en rådgivende komité for Buddhistmissionen med 20 udenlandske missionsarbejdere og 30 kinesiske kristne ledere som medlemmer.12 Nanking var i øvrigt ikke tilfældigt valgt. Her mødtes særligt mange af buddhisternes pilgrimsveje, og netop derfor var det stedet for det kristne institut, Reichelt ønske- de at bygge. Reichelt lejede hurtigt et beskedent sted, og nu var opgaven da at skabe et miljø, hvor munkene ville føle sig hjemme. Dvs. opga- ven bestod i at lægge livet i det nye ”broderhjem” så nært som muligt op ad livet i et buddhistkloster både m.h.t. den ydre indret- ning og det gudstjenstlige fællesskab.
Load more

Recommended publications
  • Kongsberg, Norwegen 1883-1975) : Diplomat Biographie 1920 Nicolai Aall Ist Generalkonsul Des Norwegischen Konsulats in Shanghai
    Report Title - p. 1 of 11 Report Title Aall, Nicolai (Kongsberg, Norwegen 1883-1975) : Diplomat Biographie 1920 Nicolai Aall ist Generalkonsul des norwegischen Konsulats in Shanghai. [Wik] 1923 Nicolai Aall ist Chargé d'affaires der norwegischen Gesandtschaft in Beijing. [Wik] 1928-1938 Nicolai Aall ist Gesandter der norwegischen Gesandtschaft in Beijing. [Norw2] 1945-1949 Nicolai Aall ist Botschafter der norwegischen Botschaft in Beijing. [Norw2] Akre, Helge = Akre, Helge Skyrud (Oslo 1903-1986) : Diplomat, Jurist, Übersetzer Biographie 1963-1966 Helge Akre ist Botschafter der norwegischen Botschaft in Beijing. [Wik] Algard, Ole (Gjesdal, Norwegen 1921-1995 Valer, Ostfold) : Diplomat Biographie 1967-1969 Ole Algard ist Botschafter der norwegischen Botschaft in Beijing. [Norw2] Anda, Torleif (1921-2013) : Norwegischer Diplomat Biographie 1975-1979 Torleif Anda ist Botschafter der norwegischen Botschaft in Beijing. [Norw2] Arnesen, Arne (Moss 1928-2010 Oslo) : Diplomat Biographie 1982-1987 Arne Arnesen ist Botschafter der norwegischen Botschaft in Beijing. [Norw3:norw2] Bock, Carl Alfred (Kopenhagen 1849-1932 Oslo) : Norwegischer Naturforscher, Entdeckungsreisnder, Diplomat Biographie 1886-1893 Carl Alfred Bock ist Vizekonsul des schwedisch-norwegischen Generalkonsulats in Shanghai. [Wil] 1893-1902 Carl Alfred Bock ist Generalkonsul des schwedisch-norwegischen Generalkonsulats in Shanghai. [Wik] Bugge, Sten = Bugge, Joseph Laurentius Sten (Adal 1885-1977) : Norwegischer Missionar Biographie 1910-1934 Sten Bugge ist als Missionar in China, arbeitet für den YMCA (Young Men's Christian Association) in Hankou, Changsha und Taohualun (Hunan). 1928-1934 ist er Lehrer des Lutheran Seminary in Shekou (Hankou). [Bug1] Report Title - p. 2 of 11 Bibliographie : Autor 1915 Bugge, Sten. Fra det unge Kina. (Kristiania : Bjørnstad, 1915). [Aus dem jungen China].
    [Show full text]
  • The Hong Kong Baptist University (HKBU) Is a Regional
    The Archives on the History of Christianity in China at Hong Kong Baptist University Library: Its Development, Significance, and Future Kylie Chan he Hong Kong Baptist University (HKBU) is a regional and mass education.”3 In addition, women missionaries made Tpioneer in establishing a valuable archives collection on important contributions as educators, role models, and social the history of Christianity in China, with the aim of preserving service workers. various facets of the Christian heritage in China.1 Archival materials on Christianity in China help to shed light on the anti-Christian movements in the 1920s that were Archives on the History of Christianity in China supported by political parties hoping to raise their political profile. Some recently surfaced publications on the Chinese The Archives on the History of Christianity in China (AHC) churches under the People’s Republic of China will allow more collection, consisting mainly of materials in either English or understanding of official churches, that is, the Catholic Patriotic Chinese, covers topics of Chinese Christians, missionaries, church Association and the Three-Self Movement, as well as of their history, and the history of Christianity in China. The archives counterparts among the underground churches. emphasizes the period before 1950. At the end of 2003, there were 3,084 volumes of monographs (2,078 in English and 1,006 in Development and Mission of the Archives Chinese), and 31,000 microform items, with thirty linear feet of archival records on the history of Christianity in China. Although Christianity first spread into China over 1,300 years The archives contains over 200 biographies and memoirs ago, formal research on the history of Chinese Christianity did detailing prominent missionaries, such as Hudson Taylor, James not begin before the 1930s and the 1940s.4 From 1949 to 1976 Outram Fraser, Karl Ludvig Reichelt, David Abeel, and John missionary activities in China were considered to be associated Leighton Stuart.
    [Show full text]
  • Buddhist Print Culture in Early Republican China Gregory Adam Scott Submitted in Partial Fulfillment Of
    Conversion by the Book: Buddhist Print Culture in Early Republican China Gregory Adam Scott Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2013 © 2013 Gregory Adam Scott All Rights Reserved This work may be used under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. For more information about that license, see http://creativecommons.org/licenses/by-nc-nd/3.0/. For other uses, please contact the author. ABSTRACT Conversion by the Book: Buddhist Print Culture in Early Republican China 經典佛化: 民國初期佛教出版文化 Gregory Adam Scott 史瑞戈 In this dissertation I argue that print culture acted as a catalyst for change among Buddhists in modern China. Through examining major publication institutions, publishing projects, and their managers and contributors from the late nineteenth century to the 1920s, I show that the expansion of the scope and variety of printed works, as well as new the social structures surrounding publishing, substantially impacted the activity of Chinese Buddhists. In doing so I hope to contribute to ongoing discussions of the ‘revival’ of Chinese Buddhism in the modern period, and demonstrate that publishing, propelled by new print technologies and new forms of social organization, was a key field of interaction and communication for religious actors during this era, one that helped make possible the introduction and adoption of new forms of religious thought and practice. 本論文的論點是出版文化在近代中國佛教人物之中,扮演了變化觸媒的角色. 通過研究從十 九世紀末到二十世紀二十年代的主要的出版機構, 種類, 及其主辦人物與提供貢獻者, 論文 說明佛教印刷的多元化 以及範圍的大量擴展, 再加上跟出版有關的社會結構, 對中國佛教 人物的活動都發生了顯著的影響. 此研究顯示在被新印刷技術與新形式的社會結構的推進 下的出版事業, 為該時代的宗教人物展開一種新的相互連結與構通的場域, 因而使新的宗教 思想與實踐的引入成為可能. 此論文試圖對現行關於近代中國佛教的所謂'復興'的討論提出 貢獻. Table of Contents List of Figures and Tables iii Acknowledgements v Abbreviations and Conventions ix Works Cited by Abbreviation x Maps of Principle Locations xi Introduction Print Culture and Religion in Modern China 1.
    [Show full text]
  • The Gift of Being Number Two: a “Buzz Aldrin” Perspective on Pioneer
    the Gift of Being number two: a“Buzz aldrin” Perspective on Pioneer Missions Notto R. Thelle he history of christian missions is usually told from less desperately afraid of being useless. “the point is not that tthe perspective of the pioneers, the daring explorers, idon’t want to leave traces after me,” he says, “but somehow the “number ones.” these werethe eloquent preachers and they don’t have to be so visible for the entireworld. idon’t need evangelists, doctors and social workers, powerful organizers my handprint in the cement. idon’t have to be interviewed for and leaders, and scholars who pioneered the study of foreign what ido. ...someone has to choose to be number two ...that’s culturesandlanguages.Mostofthem what makes the world go around” wereintelligent, dedicated men who (pp. 424–25). sacrificed their lives for what they ihonor the memory of the num- believed was adirect call from God. ber twos in christian missions in they werefeatured in reports and china by reviewing the experience werewriters themselves, fascinating of my father,notto normann thelle people at home with their accounts (1901–90), amissionary Buzz aldrin and appeals. they wereboth cel- in the scandinavian exploration of ebrated and respected.1 Buddhism. in 1922 he arrived in Myintentionhereisnottodimin- chinawithanothernorwegian,Karl ish the role of the number ones—in ludvigreichelt,tobeginanewwork most cases their fame is deserved. among Buddhist monks. let us call But idowant to call attention to the him n. n. thelle or,asareminder number twos and threes, those who of this perspective, just n.n. (as in walked in the footsteps of the pio- nomen nescitur,name unknown).
    [Show full text]
  • Witnessing to Christ in a Pluralistic World Christian Mission Among Other Faiths
    REGNUM EDINBURGH 2010 SERIES Witnessing to Christ in a Pluralistic World Christian Mission among Other Faiths REGNUM EDINBURGH 2010 SERIES The Centenary of the World Missionary Conference of 1910, held in Edinburgh, was a suggestive moment for many people seeking direction for Christian mission in the twenty-first century. Several different constituencies within world Christianity held significant events around 2010. From 2005, an international group worked collaboratively to develop an intercontinental and multi-denominational project, known as Edinburgh 2010, and based at New College, University of Edinburgh. This initiative brought together representatives of twenty different global Christian bodies, representing all major Christian denominations and confessions, and many different strands of mission and church life, to mark the Centenary. Essential to the work of the Edinburgh 1910 Conference, and of abiding value, were the findings of the eight think-tanks or ‘commissions’. These inspired the idea of a new round of collaborative reflection on Christian mission – but now focused on nine themes identified as being key to mission in the twenty-first century. The study process was polycentric, open-ended, and as inclusive as possible of the different genders, regions of the world, and theological and confessional perspectives in today’s church. It was overseen by the Study Process Monitoring Group: Miss Maria Aranzazu Aguado (Spain, The Vatican), Dr Daryl Balia (South Africa, Edinburgh 2010), Mrs Rosemary Dowsett (UK, World Evangelical Alliance), Dr Knud Jørgensen (Norway, Areopagos), Rev. John Kafwanka (Zambia, Anglican Communion), Rev. Dr Jooseop Keum (Korea, World Council of Churches), Dr Wonsuk Ma (Korea, Oxford Centre for Mission Studies), Rev.
    [Show full text]
  • The Legacy of Karl Ludvig Reichelt
    a plan for the fullness of time, to unite all things in him, things what it means to work interdependently for peace with justice in in heaven and things on earth" (Eph. 1:9-10). the world to the mutual good of all peoples. What the next 30 After 30 years perhaps Christians in China and America can years hold for the. new relationship between Chinese and Ameri­ begin to explore what it means to be obedient to Jesus Christ anew can Christians will largely be dependent on the foundation of un­ in the larger context of the world Christian community. Together, derstanding, mutual respect and affirmation that we lay today. with all Christians and all people of good will we need to explore Notes 1. See Wolfgang Franke, A Century of Chinese Revolution 1851-1949 (Colum­ 7. "Religion and Feudal Superstitution," People's Daily, March IS, 1979. bia, S. C.: Univ. Press, 1970). 8. See Joseph R. Levenson, Confucian China and Its Modern Fate (Berkeley: 2. William J. Nottingham, "Why China?" Contemporary China, World Out­ Univ. of California Press, 1968), pp. 59-78. reach Study Material, Christian Church (Disciples of Christ), May­ 9. For an understanding of secret societies in the late 19th century, see June 1978. Fei-Ling Davis, Primitive Revolutionaries of China (London and Henley: 3. John K. Fairbank, "The Impact of Christian Missions in the New Chi­ Routledge and Kegan Paul, 1977). na," Christianity and Crisis, June 27, 1966. Some of the essays of the late 10. See M. Searle Bates, "The Chinese State and Religion, with Particular professor, M.
    [Show full text]
  • Guest Editorial Contextualising the Commitments and Concerns of Dr
    Swedish Missiological Themes, 97, 2 (2009) Guest Editorial Contextualising the Commitments and Concerns of Dr. Karl Ludvig Reichelt in the 21st Century Thor Strandenæs In this issue of SMT four articles are based on presentations at the School of Mission and Theology (Misjonshøgskolen, Stavanger) during the annual Dr. Karl Ludvig Reichelt Memorial Lectures and Study Day in 2008. This annual event was inaugurated in 2003, a hundred years after Reichelt left for China as a missionary for the Norwegian Missionary Society (NMS).1 The purpose of the event is to engage in scholarly research and discussion on topics related to the fields of missiology and science of religion. A number of the papers and lectures which have been offered during these years have been published. Thus the event has become a research laboratory, raising issues which concern mission and religion, both of historical and contemporary natures. The substantial outcome of the Reichelt memorial lectures and study days is that they give opportunities to look more closely at their contents over the years and relate them to the commitments and concerns of the person in whose honour they are conducted. Hence this guest editorial comes in the form of historical analysis. Before dealing with the Reichelt annual events, however, we should look more closely at Reichelt’s commitments and concerns in light of his life. Dr. Karl Ludvig Reichelt – Missionary, Scholar, and Pilgrim I have borrowed this three-fold characteristic of Reichelt – missionary, scholar, and pilgrim – from the title of Eric J. Sharpe’s Reichelt biography.2 These three relevant characteristics truly reflect Reichelt’s commitments.
    [Show full text]
  • Hermeneutical Principles to Buddhist Mission by Karl Ludvig Reichelt
    KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 51 No. 4 Hermeneutical Principles to Buddhist Mission by Karl Ludvig Reichelt CHEONG Chong-Seong, Ph.D. Professor, New Testament Studies Baeksuk University, South Korea I. Introduction II. Life and Work of Karl Ludvig Reichelt III. Missionary, Scholar, and Pilgrim IV. Hermeneutical Principles to Buddhist Mission V. Conclusion Korea Presbyterian Journal of Theology Vol. 51 No. 4 (2019. 11), 137-160 DOI: 10.15757/kpjt.2019.51.4.007 138 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 51 No. 4 Abstract This paper explores a hermeneutical possibility of whether the gospel of Jesus can be properly represented within the framework assumed by the Buddhist worldview, framework that does not require the religious other to assume a Western worldview. Karl Ludvig Reichelt (1877-1952), a Norwegian Lutheran missionary to China, established a Christian monastery Tao Fong Shan ( ) in Hong Kong which was 道風山 radically based on his Johannine hermeneutic, including architecture, outward and inward design, and daily life. It was modelled after Buddhist monasteries to make sense to Buddhists in appearance, worship ceremony, and terminology. His Johannine Approach gave special emphasis to the “Light” and “Logos” for developing Christ’s fulfillment through hidden disposition of teachings in Chinese religions, which was the key to elicit “all-embracing activity of Jesus Christ,” implicitly related to Jesus’ seven “I AM” sayings (egō eimi). Reichelt seriously considered not only the foundational depth of Buddhism as more than superficial and doctrinaire, but also how greater portions of Buddhist culture can be retained and the gospel of Jesus communicated in light of the Buddhist framework.
    [Show full text]
  • Research and Commentaries on Buddhism by Norwegian Missionary Karl Ludvig Reichelt
    Research and Commentaries on Buddhism by Norwegian Missionary Karl Ludvig Reichelt SUN YIPING Nanjing University [email protected] Keywords: Karl Ludvig Reichelt, Buddhist research, Christian Centre, religious dialogues DOI: https://dx.doi.org/10.15239/hijbs.01.01.05 Abstract: During the Republic of China period, the Norwegian mis- sionary Karl Ludvig Reichelt (1877–1952) and his family were sent to China by the Norwegian艾香德 Missionary Society (Nuowei wai bang chuan jiaohui ). Influenced by the period’s revival of Buddhist culture,挪威外邦傳教會 and especially the lay Buddhism, Reichelt gradually realised that ‘without studying Buddhism, one hasn’t the means to evangelise’. As a result, he diligently studied and came to an under- standing of Buddhism. He even established ‘Christian Centres’ (Jidu- jiao conglin ) in Nanjing and later Hong Kong in order to spread Christianity基督教叢林 throughout China by a Buddhist-inspired method. He also launched the ‘Religious Unity Movement’ (Zongjiao lianhe yundong ), which promoted mutual understanding and dialogue between宗教聯合運動 religions. The Buddhism-inspired methods used by Reichelt to disseminate Christianity have always led to a great deal of controversy, but it cannot be disputed that he advanced understanding between European and Eastern cultures and fostered interactions be- tween Buddhism and Christianity. The religious dialogues he fostered have had a positive impact that continues to this day. 142 Hualin International Journal of Buddhist Studies, 1.1 (2018): 142–158 REICHELT’S RESEARCH AND COMMENTARIES ON BUDDHISM 143 arl Ludvig Reichelt (1877–1952; known in China by the Chinese Kname Ai Xiangde ) was a Norwegian missionary who came to China to spread Christianity艾香德 during the Republic of China period.
    [Show full text]
  • Notto R. Thelle* in Memoriam Harry Thomsen (1928–2008) Dialogical Missionary and Research Facilitator
    Notto R. Thelle* In Memoriam Harry Thomsen (1928–2008) Dialogical Missionary and Research Facilitator Harry Thomsen came to Japan in 1956 with a strong commitment to the missionary vision of Karl Ludvig Reichelt (1877-1952).1 Reichelt was a pioneer of the early Buddhist-Christian dialogue in China, and founded The Christian Mission to Buddhists with its centers in Nanjing in the 1920s and in the New Territories of Hong Kong from the early 1930s. The beautiful center of Tao Fong Shan in Hong Kong, built according to traditional Buddhist style and with a Christian spiritual life adapted to Buddhist conventions, was a classical expression of the ambition to be in dialogue with Chinese religion and culture.2 Thomsen had a strong sense of being Reichelt’s spiritual heir and successor – he even referred to Reichelt’s direct challenge to him about such a calling – and dreamt about establishing a “Tao Fong Shan” in Japan. Thomsen’s lasting contribution to interfaith dialogue was, on the one hand, The Christian Center for the Study of Japanese Religions, established in Kyoto in * Notto R. Thelle, senior professor of theology at the University of Oslo, served from 1974 to 1985 as Associate Director of the NCC Study Center. He is the author of numerous books and articles dealing with interfaith dialogue, spirituality, and missions, including Buddhism and Christianity in Japan: From Conflict to Dialogue (University of Hawaii Press, 1987). 1. In addition to references in the notes, I have had access to the following documents: Harry Thomsen’s “Reminiscences of the NCC Study Center’s Founder,” published in Japanese Religions no.
    [Show full text]
  • This Thesis Has Been Submitted in Fulfilment of the Requirements for a Postgraduate Degree (E.G
    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. ENCOUNTERING CHINA: THE EVOLUTION OF TIMOTHY RICHARD’S MISSIONARY THOUGHT (1870-1891) BY ANDREW T. KAISER DOCTOR OF PHILOSOPHY THE UNIVERSITY OF EDINBURGH 2014 ii Declaration I, Andrew T. Kaiser, hereby certify that this thesis has been written by me; that it is the record of work carried out by me; and that it has not been submitted in any previous application for higher degree. Signature __________________________________ Date ___________15_______________________ January 2014 To Heather Abstract In pursuit of the conversion of others, cross-cultural missionaries often experience their own “conversions.” This thesis explores the ways in which one particular missionary, the Welshman Timothy Richard (1845–1919), was transformed by his encounter with China. Focusing specifically on the evolution of his understanding and practice of Christian mission during the first half of his career with the Baptist Missionary Society, the study is structured chronologically in order to capture the important ways in which Richard’s experiences shaped his adaptations in mission.
    [Show full text]
  • Deciphering Chinese Calligraphy As the Architectural Essence of Tao Fong Shan Christian Center in Hong Kong Chak Kwong Lau
    World Academy of Science, Engineering and Technology International Journal of Humanities and Social Sciences Vol:13, No:7, 2019 Deciphering Chinese Calligraphy as the Architectural Essence of Tao Fong Shan Christian Center in Hong Kong Chak Kwong Lau atmosphere. They explored this evolving relationship in studies Abstract—Many buildings in Hong Kong are graced with such as [5]-[7]. enchanting works of Chinese calligraphy. An excellent example is Tao Zhang examined the calligraphy of the so-called “yilao” (the Fong Shan Christian Center founded by a Norwegian missionary, Karl Qing Dynasty (1644-1911) left-over scholars) and various Ludvig Reichelt (1877-1952) in 1930. Adorned with many inspiring other calligraphy groups in her works “Calligraphy of the Qing works of Chinese calligraphy, the center functions as a place for the study of Christianity where people of different religions can meet to Dynasty Left-over Scholars in the Republican Period” [8], have religious discussions and intellectual exchanges. This paper “Cantonese Left-over Calligraphers from Qing Dynasty and the examines the pivotal role played by Chinese calligraphy in creating a Early 20th Century Hong Kong Calligraphy Scene” [9] and A significant context for the center to fulfill her visions and missions. Study of Hong Kong Calligraphy and Painting Groups [10]. The methodology of this research involves stylistic and textual Working from another perspective, Mo and Deng try to analyses of works of calligraphy, in particular through an examination understand Hong Kong calligraphy of the recent decades and interpretation of their extended meanings in terms of architectural symbology and social and cultural contexts.
    [Show full text]