Book Reviews The pieces in this section are made up ofthose offered by members of relevant academic material they have read and of reviews specifically commissioned/rom members and other academics of the books which AASR receives. Could all members ensure that their publishers (or they) forward to the editor any books they produce so that they can be brought to the notice of all members. Any members wishing to be included among the team of reviewers could send their name and particular interests to tlte Co-editor, 1Tricia Blombery, 87 Cavendish Street, Stanmore 2048. \ The Fascinating God: a Challenge to Matteo Ricci's work, and the writings Modern Chinese Theology Presented of Song Dynasty Confucianists, are by a Text on the Name of God written drawn on in the analysis which is by a 17th Century Chinese Student of continued in a study of Yan Mo' s Theology interpretation of the classical Chinese Nicholas Standaert SJ (Inculturation sources such as the Analects and Working Papers on Living Faith and Cul­ Mencius. This is then placed in the tures, ed. Arij A Roest Crollius SJ, vol context of studies of holiness and deity by 17) Rome~ Centre "Cultures and Relig­ Rudolf Otto and Mercia Eliade. ions" -Pontifical Gregorian University, Yan Mo is seen both as recovering 1995 .. essential features of early Chinese This study of a seventeenth century ·concepts of the 'Sky God', and also Chinese Christian author is presented as a · dialoguing with and enriching such challenge to modem theologians. The concepts through Christian Ditiankao (Investigation into the understanding. Standaert emphasises that Concepts of Lord and Heaven) of Yan "Heaven and the human being come Mo (d.c1720) is translated and analysed closer to each other in Yan Mo 's in order to develop a fundamental writing". The Christian God, Standaert theological reflection upon the names of paraphrases, is a "fascinating God ... who God. Yan Mo 's central claim is that the enters into a personal relationship with traditional Chinese concepts of god each individual being". (Shangdi and Tian) are in fact equal to the A final section outlines similarities and western concept Tianzhu, and that "the differences between Ditiankao and the appointment of Heaven" is actually for all classical sources, and suggests that other people· (not just sages and kings) "in all tenus such as Dao (the Way) may in fact their walkings and (political) doings". function better in bringing the "human Australian Religion Studies Review 49 being face to face with the single whole Wu Leichuan: a Confucian-Christian reality ... [and] of its own existence". in Republican China Standaert affirms as his conclusion Chu Sin-Jan (Asian Thought and Culture that a dialogue with such theologians as ed Charles Weihsun Fu, vol 19), Peter Yan Mo can be fruitful for an inculturated Lang, New york, 1995 theology today through correlating the Described as a case-study of a Chinese experiences of God in Chinese tradition, in Christian intellectual in Republican Christian tradition, and in the life of the China, this volume provides the first full person. He also cautions that though we length study of Wu Leichuan may :find new perspectives and meanings (1870-1944), eminent Confucian scholar for the tenns for God, none will be and first Chinese Chancellor of Yenching adequate by itself or without reverent use. University. Wu's complete grasp of The book presents difficulties, in its Confucian scholarship is outlined along detailed textual analysis, for general with its role in shaping his application of readership but the issues dealt with remain Christian truth to the issues of China's important for all thoughtful Christians, national salvation. whatever their cultural or racial identity. Following three chapters on Wu's life, Reflection and the conclusions from his intellectual and religious setting, and analysis are, however, too brief, if his thought, Chu presents in more detail ·Standaert intends to make a full challenge Wu' s developing response to major to contemporary theologians. This would nationalist and religious movements (Ch require at least a brief reference to Chinese 5&6), and his critique of Chinese culture theologians working in this century, as their (Ch 7). Major writing by Wu, especially ·work relates to the issue raised, and some Mo Zi and Jesus and Christianity and brief recognition of inculturated Chinese Chinese Culture are then studied for theologies already available. The single Wu' s understanding of social reform and pa:ge 'Conclusion' may have sufficed itl a the role of Christianity in this (Ch 8&9), dissertation but here only setVes as ati with a concluding chapter on the anticlimax to the study. significance for Wu of the Confucian Perhaps the chief value to many readers tradition and the personality of Jesus. in the region will be the recovery of work The particular context of Wu' s life and by one of the many seventeenth century work is well portrayed, as are the central Christian theologians of China, and the concerns which animate Wu' s intellectual model provided by contextualising and social quest throughout his life. reflection which is deeply rooted in loc3lity Major movements in Chinese thought and and tradition. The book is therefore a useful social protest are also presented in short addition to such recent volumes as those by sections, along with the summaries of the Jonathon Chaves (on Wu Li), DE work of some Christian intellectuals. Mungello (on Zhang Xingyao), and Most space is however given to analysing Standaert' s earlier study of Yang Ting Yun. the ways in which Wu correlated the A brief biography, full notes and teachings of Confucius and Mencius with bibliography are included but no index. the sayings and life of Jesus. This often throws new light on Chinese Christian John C England response to the turbulent events· of Program for Theology and Culture in Asia Republican China. 50 Volum.e Nine, Number 2 There are however some major meaning. Words like "confused", shortcomings in the approach and "wandering" and "naive" are used in method chosen. The author, although assessing the thought of this Hanlin often sympathetic to Confucian tenets, academician and tetms such as "social and appreciative ofWu's sincere and gospel", "syncretism", "demythologising" persistent search for national salvation, are applied pejoratively from other quite appears to have inadequate resources and different contexts. methodology at his disposal for The volume however has many values considering Wu' s theology and social for our study of Chinese theology and ethics. provides a thorough explication of the The outline provided of the history of resources for this found in Confucian Protestant Christianity in China is almost tradition. It is a pity that the sources used wholly missionary-centred, and the brief for the study reflect limitations in outlines of some contemporary Chinese Western collections, and therefore in theologians does not lead to an adequate what is available for postgraduate study comparative study ofWu's work. Only outside Asia. passing reference is made to the many There are full notes, bibliography and Confucian-Christian scholars of the index. seventeenth century and there is no evidence that the author knows of the John C England earlier body of indigenous writings from PTCA Chinese Christians of the (Oriental) Payback: the Logic of Retribution in Church of the East. Perhaps even more Melanesian Religions importantly, Chu does not engage or Garry Trompf, Cambridge University consider the interpretations of Wu and his Press, 1994,545pp contemporaries by other Chinese scholars Payback explores "ideas and practices such as Ng LeeMing, Lam Wing Hung, concerning revenge, reciprocity, praise Ting Kuang Hsun and Wang Wei Fan. and blame, reward and punishment found And the large bodies of contextualising in Melanesian worldviews. The theme is theology of the twentieth century also important, as anyone familiar with seems closed to him. traditional and contemporary Melanesian These omissions, along with cultures is patently aware. Great attention categories borrowed from one particular is paid within them to understanding the tradition of Protestant theology, lead the reasons that things happen and the author to make many simplistic and even consequences of events. Of course, this is superficial judgements on Wu 's thought. true of all cultures, but the compelling He too quickly concludes that a rejection logic in Melanesia is that balance is often of particular (western) dogmas constitutes procured through very material, very a "total rejection" of Christianity in "a physical means. Furthetmore, as Trompf religious or theological sense", and that seek to point out early in this large book, Wu 's systematic use of Confucian the 'logic' does not follow the paths of tenninology evacuates his practice of western rationality. Payback is thus a prayer, his belief in the righteousness of study of non-Western war and peace and God, and in Jesus as embodying the the terrain between. Kingdom of God, of all Christian Australian Religion Studies Review 51 The author has a lot to say and much While impressive as a panoramic datum to display. He ranges freely over survey, one feels that an equally effective Melanesia (mainly Papua New Guinea, study would have resulted from but also Solomon Islands and Vanuatu concentration on fewer language groups, with convenient reference to New or a smaller region - a criticism Trompf Caledonia and Fiji) and provides a map to fully appreciates (preface xiii). It is, on reference his encyclopedic approach. The the other hand, an attempt at profound tripartite division of the study into exploration of a serious contemporary 'tradition', 'cargo cultism' and phenomenon. What Trompf doesn't 'modernisation' marshals potentially explain is the significant variations in disaggregated conversations around the violence still occurring in Papua New recognisable trope of transition to Guinea compared with neighbouring modernity.