Academic literature on the topic 'China (Diocese)'

AbstractThis study examines church–state relations in Mindong diocese, Fujian province, from the perspective of state–society relations. The article seeks to identify the salient patterns of church–state relations in Mindong diocese, and the social factors that contribute to the formation of such patterns. I elaborate on the essential characteristics of the Mindong model in the paper. I argue that the three key factors affecting church–state relations in Mindong diocese are the competition between the open and underground churches, the mediating role of the Vatican, and the pragmatism of local government officials. I describe the Mindong model as a “negotiated resistance,” meaning that the underground church resists the control of the government and seeks organizational autonomy through continued negotiation with officials of the government. In conclusion, I discuss the implications of this church–state model in advancing religious freedom in Chinese society.

When Anglican missionaries helped to constitute the Chinese Anglican Church (Chung Hua Sheng Kung Hui) in 1912, they had a particular expectation of how the church would one day become self-supporting, self-governing and self-propagating. The first constitution crafted by missionary bishops presupposed an infant church that would require the step-by-step guidance of its parent association. However, the intended trajectory was superseded by the zeal of Chinese Christians and drastic changes in the national government of China. The constitutional basis of the Chinese Anglican Church had to be restructured fundamentally again and again due to political upheaval in republican China, the Japanese occupation and the Communist revolution. This article explores the difficulties of crafting and implementing church constitutions in China in the first half of the turbulent twentieth century. Focusing on the South China diocese, wider questions are posed about the formation of canon law in an age of extremes.

In the haphazard circumstances of the English mission, the Society of Jesus offered the virtues of discipline and organisation, the methodical self-programming of the Spiritual Exercises, and a record of missionary success from China to Peru’. The healthy survival of Catholicism in Lancashire through the seventeenth and eighteenth centuries owed a great deal to the active ministry of the Jesuits and by the 1770s they were running fifteen missions in the county. After the suppression of the Society in 1773 they continued to run these as ex-Jesuits but the years of the suppression became increasingly difficult. One important issue concerned the ownership of the Society’s funds and property: the Vicars Apostolic believed these should continue to be applied to the purposes for which they had originally been entrusted to the Society, that is the good of religion in the various Districts; some of the ex-Jesuits, however, believed they were the obvious inheritors and should control and benefit from the accumulated funds.

This article explores the tension between missionary hopes for mass conversion through Christian education and the reality of operating mission schools in one colonial context: Hong Kong. Riding on the wave of British imperial expansion, George Smith, the first bishop of the diocese of Victoria, had a vision for mission schooling in colonial Hong Kong. In 1851, Smith established St Paul's College as an Anglo-Chinese missionary institution to educate, equip and send out Chinese young people who would subsequently participate in mission work before evangelizing the whole of China. However, Smith's vision failed to take institutional form as the college encountered operational difficulties and graduates opted for more lucrative employment instead of church work. Moreover, the colonial government moved from a laissez-faire to a more hands-on approach in supervising schools. The bishops of Victoria were compelled to reshape their schools towards more sustainable institutional forms while making compromises regarding their vision for Christian education.

An account of an academic symposium held at Maryknoll, NY, on the occasion of the twenty-fifth anniversary of the China Educators and Formators Project, sponsored by Maryknoll Society. This project brings to the United States young leaders of the Catholic Church in China, chiefly women religious and priests, for graduate studies in US colleges and universities. Selected by their local bishops and superiors, they are to equip themselves with requisite skills and capacities that, upon their return to China, resource the life of dioceses, parishes, communities, and ecclesial programs for the flourishing of the faith of the people and upbuilding of the church.

This article explores the evolution of female religious life within the Catholic Church in China today. Through ethnographic observation, it establishes a spectrum of practices between two main traditions, namely the antique beatas and the modern missionary congregations. The article argues that Chinese nuns create forms of religious life that are quite distinct from more universal Catholic standards: their congregations are always diocesan and involved in multiple forms of apostolate. Despite the little attention they receive, Chinese nuns demonstrate how Chinese Catholics are creative in their appropriation of Christian traditions and their response to social and economic changes.

The article describes a short but innovative chapter in the history of Catholic atlas making. The work was done by exiled German Jesuits in the Dutch houses after the expulsion of the Jesuits in 1872 during the Kulturkampf. The project began in 1880–81 with four maps of China and India in the Catholic journal Die katholischen Missionen by Alexander Baumgartner, S.J. (1841–1910). His work was taken over by Oscar Werner, S.J. (1849–?). Werner’s Katholischer Missions-Atlas (1884) was the first Catholic missionary atlas. Its twenty-seven maps covered the worldwide dioceses subject to the Propaganda Fide. The supplementary Katholischer Kirchen-Atlas (1888) included fourteen maps of lands with an established Catholic hierarchy. Published in a large number of copies for a low price, both atlases helped to popularize Catholic cartography. This Jesuit groundwork abruptly ended when Werner resigned from the Society in 1891. The German tradition in Catholic atlas cartography was then taken over by members of Society of Divine Word, beginning with the Katholischer Missionsatlas (1906) by Karl Streit svd (1874–1935) and continuing for over a century with the Atlas hierarchicus (1913–2011).

<p align="LEFT">The present article examines the claim that</p><p align="LEFT">Manuel Giadán Ruiz and Jose Antonio Neto</p><p align="LEFT">González, Copper foundry workers, former</p><p align="LEFT">employees of Rio Tinto Company Limited in</p><p align="LEFT">Huelva, against the Government of the Republic</p><p align="LEFT">of China in 1912 for breach of contract of the</p><p align="LEFT">Imperial Copper Works. This enterprise was</p><p align="LEFT">owned by the Gansu Provincial Government.</p><p align="LEFT">Through this claim we can observe the causes of</p><p align="LEFT">the failure of the modernization attempts</p><p align="LEFT">carried out by the “Westernization Movement”</p><p align="LEFT">in late Qing times; and also we can see the</p><p align="LEFT">causes of frustration of Xinhai Revolution and</p><p>the beginnings of the Republic of China. In</p><p align="LEFT">particular, the “Neto and Giadan Claim” shows</p><p align="LEFT">how the nascent Republic of China is unable to</p><p align="LEFT">shake off the exploitation to which China was</p><p align="LEFT">subject by the colonial powers. In fact, through</p><p align="LEFT">this case, we see how the Republic of China was</p><p align="LEFT">forced to yield to the economic claims of any</p><p align="LEFT">European country, even to Spain, which at that</p><p align="LEFT">time lacked the coercive or military capacity to</p><p align="LEFT">impose its wishes on China. For the writing of this</p><p align="LEFT">article, we have used original documentation</p><p align="LEFT"><span style="font-family: TrebuchetMS; font-size: xx-small;"><span style="font-family: TrebuchetMS; font-size: xx-small;">from </span></span><em><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;">The Archive of Administration</span></span></em><span style="font-family: TrebuchetMS; font-size: xx-small;"><span style="font-family: TrebuchetMS; font-size: xx-small;">, </span></span><em><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;">The</span></span></em></p><p align="LEFT"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><em>Archive of National History</em></span></span><span style="font-family: TrebuchetMS; font-size: xx-small;"><span style="font-family: TrebuchetMS; font-size: xx-small;">; </span></span><em><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;">The Archive of</span></span></em></p><p align="LEFT"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><em>Historical Miner of Red River Fundation</em></span></span><span style="font-family: TrebuchetMS; font-size: xx-small;"><span style="font-family: TrebuchetMS; font-size: xx-small;">; </span></span><em><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;">The</span></span></em></p><p align="LEFT"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><em>Archive of Huelva Province</em></span></span><span style="font-family: TrebuchetMS; font-size: xx-small;"><span style="font-family: TrebuchetMS; font-size: xx-small;">; </span></span><em><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;">Archivo of Huelva</span></span></em></p><p align="LEFT"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><span style="font-family: TrebuchetMS,Italic; font-size: xx-small;"><em>Diocesan, and The Archive Nerva Municipal</em></span></span><span style="font-family: TrebuchetMS; font-size: xx-small;"><span style="font-family: TrebuchetMS; font-size: xx-small;">. We</span></span></p><p align="LEFT">have supplemented this documentation with</p><p align="LEFT">the Belgian Foreign Ministry Archive and the</p><p align="LEFT">personal archives of Belgian “technicians” led</p><p align="LEFT">by "Belgian Mandarin" Paul Splingaerd and his</p><p align="LEFT">son Alphonse. They were the managers of the</p><p align="LEFT">industrialization process of Gansu Province</p><p>launched by the Taotai of Lanzhou Peng Yingjia.</p>

碩士
南華大學
建築與景觀學系環境藝術碩士班
97
The earliest documentary for Catholicism to enter China was missionary of Nestorianism in 635. Father Cobesa of Dominicans spread the Gospel in Taiwan as the earliest documentary in 1328. In addition, the second time was in the year of 1626, which Father Bartolone Martinez of Dominicans with four Fathers and a friar with Spanish army were off the shore in Keelung SheLiao island to spread the Gospel. Because the Netherlands army defeated the Spanish troops, the missionaries of Spanish were sent back to Indonesia Davia, and therefore, the missionary works were interrupted in Taiwan. Furthermore, the reappearance of spreading the Gospel for Catholicism in Taiwan was Father Guo Gang De and Father Paul Hung of Spanish Catholicism arrived at Kaohsiung Habor from the Philippines via Xiamen. 　　 　　Houses of worship are the existent symbols of churches. The architecture of churches are specified and sanctified through the ceremonies. Therefore, churches are no longer ordinary structures but sacred houses. This research aims to conduct a systematic analysis on church etiquette through the elements of interior etiquette space in church architecture in Chiayi diocese. Also, this research aims to analyze the mutual correlations among church construction cost, church constructing time and the increase and decrease pf church members. Furthermore, the localization movement of Taiwan Catholic Church and its effect in Chiayi diocese is also investigated in this research. 　　 　　This thesis is divided into five chapters. The summary of the background, religious doctrines, ordinance, church organizations and a brief history of church architecture are outlined in chapter one. The establishment and demarcation of Taiwan churches and the afferent history of Catholicism in China and Taiwan are discussed in chapter two. Besides, according to the developing process of educational administration in Chiayi diocese, the causes of pioneering and stable periods in the year of from 1952 to 1969 till the stagnation of catholic church members after the year of 1970 are analyzed. In chapter three, the church etiquette space and route planning are considered to meet the integrity of etiquette process for Thanksgiving and the fully participation of Catholics. In this part, the elements of church space etiquette which includes the entry zone of church, the Catholics seat, the holy sanctorum, the baptism pond, the reconciliation room, the ancestor worship zone, the holy icon and the changes of etiquette space forms are disdussed. In chapter four, the effect of Chinese culture renaissance movement, Chinese traditional architecture, and ecumenical councils on the architecture construction, types and localization of Taiwan Catholic Church and churches in Chiayi diocese are explored. Also, take the traditional conservation of Tsou tribe as an example, the efforts that Catholic Church has made on localization is explored in chapter four. Chapter five focuses on the localization of Catholic Church, the localization in Chiayi diocese is observed through the etiquette of worshiping the ancestors, cultural renaissance, the exterior and interior of Catholic Church and the traditional of aboriginal of Tsou tribe. After the year of 1949, a large quantity of clergymen came to Taiwan to build considerable churches. Afterwards, the decreasing number of church members and gradual aging of clergymen caused these prosperous churches to be closed. This thesis also offers some related suggestions on how to activate these churches, such as planning one day tour on churches, making churches as home stays, establishing churches as day-care center with hospitals, making churches as half-way rest stops for bikes, providing church spaces for the use of community, foreign labors and underprivileged groups, helping church members to set up web-sites to promote their churches, and etc.

The ancient Christian order of deaconess, reintroduced into the northern European churches from the 1830s, had grown to include nearly 60,000 women around the world by the 1950s. The Church of England set aside its first deaconess in 1862, but the potential benefits of deploying deaconesses in the southern China missions was not appreciated so quickly by the Church Missionary Society. The Fukien mission ordained the first six deaconesses for southern China in 1922, and another three were ordained in the Kwangsi-Hunan diocese in 1932, but these were all European women. Seven Chinese deaconesses were ultimately ordained in Fukien before 1942, but the only other mission field where the female diaconate rose to prominence was Hong Kong, where Florence Li Tim-oi’s ordination as a deaconess in 1941 led to her controversial ordination to the priesthood in 1944. This essay examines the slow growth of the deaconess movement in the CMS south China missions up to 1950 and evaluates the achievements of these women before the closure of China to Western missionaries. It also suggests some reasons why the widespread hopes that the female diaconate would provide an ‘enlarged sphere of service’ for women missionaries in south China ultimately proved elusive.

Wong Wai Ching Angela takes a closer look at the groundbreaking ordinations of the first five Anglican women priests in the Diocese of Hong Kong and Macau, originally a part of the CHSKH. She examines the controversy surrounding the debate of women’s ordination in the province before and after the war, tracing the roles of Bishop R. O. Hall and Bishop Gilbert Baker. This chapter highlights the “Chinese factor” that specially made the four first ordinations of the Anglican Communion possible. Wong argues that this distinctive Chinese contribution to women’s ordination in Hong Kong took place at an ambivalent crossroads, where cultural transition and the transformation from an English to a Chinese church, endowed with a Chinese reformist spirit of the time, met. The Chinese church decided to take the right opportunity at the right place at the right time and so made a distinctive decision in the Anglican Communion.