Dissertations / Theses: 'China Missions'

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Kaiser, Andrew T. "S. Wells Williams early Protestant missions in China /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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In, Byung Koog. "A study of the Korean-Chinese Church and a projection of mission strategies." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Martin, John Timothy. "A re-evaluation of Protestant missionary work in China prior to the Communist era." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1214.

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4

Schwab, Philip A. "The development of a foreign mission agency for the Chinese Evangelical Alliance Church in Taiwan, Republic of China." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Tse, Shuk-ping, and 謝淑平. "Peter Parker (1804-1888): a diplomat and medical missionary in nineteenth century China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2003. http://hub.hku.hk/bib/B26766954.

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Lai, Ping-fai Tony, and 賴炳輝. "A study of Wang Zhixin (1881-1953?) and the Christian indigenization campaign." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31950917.

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Kim, Chun-Shik. "Deutscher Kulturimperialismus in China : deutsches Kolonialschulwesen in Kiautschou (China) 1898-1914 /." Stuttgart : F. Steiner, 2004. http://catalogue.bnf.fr/ark:/12148/cb39985326j.

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Li, Weiping. "The Continuing Formation of Priests in China." Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/489.

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With a deeper reflection on the case of Fr. Haibo Wang and based on my personal experience and research, this essay aims to explore the urgent need of continuing formation of priests in China by looking into the historical background of the Church in China and inadequate seminary formation; giving some theological reflections; and then suggesting a pastoral plan.

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Yang, Esther Xiyun Guo. "A call to lead a study on communicating the core values of the China ministry to the leadership of the Full Life Christian Fellowship in China /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Dujardin, Carine. "Missionering en moderniteit : de Belgische minderbroeders in China, 1872-1940 /." Leuven : Universitaire pers : Ferdinand Verbieststichting, 1996. http://catalogue.bnf.fr/ark:/12148/cb39222009z.

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Kim, Hwal-young. "Mission to "Samaria" a history of the China mission of the Presbyterian Church in Korea (1912-1959) /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Li, Kit-yan, and 李潔欣. "A study of the missionary activities of the Hong Kong Christian and Missionary Alliance Church =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2005. http://hub.hku.hk/bib/B31643139.

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Soh, Ok Cha. "An evaluation of the Korean house churches in the north-eastern provinces in China." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Moore, Howard W. "Building a model to increase understanding of and response to the worldwide mission mandate at China Evangelical Seminary." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Luk, Fai. "Ministering beyond 1997 some reflection and suggestion as to how the churches in Hong Kong may carry out their mission faithfully and effectively /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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16

Li, Chenzhe. "L'infanticide, l'exposition d'enfants en Chine et l’évangélisation des missionnaires catholiques (1689-1840)." Thesis, Montpellier 3, 2020. http://www.theses.fr/2020MON30004.

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Cette thèse étudie le phénomène de l'infanticide et de l'abandon d'enfants en Chine, de 1689 à1840, à travers les descriptions qu'en font les missionnaires catholiques, dans leur oeuvre d'évangélisation des enfants, qu'il s'agisse des jésuites ou bien des prêtres des Missions Étrangères de Paris. Nous confrontons ces témoignages avec d'autres sources, de nature différente, afin d'approcher la réalité du phénomène, ses raisons, les réactions qu'il suscite et les actions menées par les autorités chinoises et les missionnaires européens. Nous mettons en lumière l'oeuvre de l'enfance et la place majeure du baptême pour les missionnaires catholiques.En explorant une riche documentation, nous présentons, dans une première partie, les points de vue différents des missionnaires catholiques, d'autres voyageurs occidentaux, ainsi que de lettrés et de mandarins chinois. Les missionnaires, en diffusant leurs témoignages, eux,cherchent aussi à attirer des ressources pour secourir les enfants misérables. Les écrits de voyageurs britanniques s'attachent à démontrer la supériorité des Européens face à la« barbarie chinoise ». Les petites filles sont les premières victimes de l'infanticide et de l'exposition, d'abord en raison du statut d'infériorité de la femme, et d'une série de causes conjoncturelles autant que structurelles. Cette partie présente aussi l'organisation des hospices chinois, à travers des sources chinoises abondantes, rarement utilisées par l'historiographie occidentale, en la comparant à celle des hospices occidentaux.Espérant convertir le plus grand nombre de païens possible, les missionnaires catholiques se consacrent essentiellement au baptême des petits enfants moribonds. Ils se soucient d'abord de ces âmes qui, en échappant aux limbes des enfants, vont glorifier éternellement le Seigneur.Avec l'interdiction du christianisme en Chine, au XVIIIe siècle, après la querelle des rites, ils jugent préférable de recruter des catéchistes pour baptiser les enfants exposés mourants, plutôt que de fonder des hospices catholiques. Des femmes converties constituent alors un levier majeur de cette oeuvre. La situation change après les Guerres de l'opium. À partir de la seconde moitié du XIXe siècle, la mission française peut bénéficier de la protection de son État.L'originalité de cette recherche est de convoquer une approche anthropologique, d'histoire du genre et d'histoire religieuse, tout en s'insérant dans le contexte historique de la mission asiatique et globale, ainsi que du processus de la colonisation. Nous espérons que cette étude offrira un nouvel éclairage sur l'image de la Chine aux yeux des Européens à l'époque de 'expansion de la civilisation occidentale et, en même temps, qu'elle contribuera à enrichir la compréhension de la différence entre la culture occidentale catholique et la culture chinoise
This thesis deals with the phenomenon of infanticide and abandoned children in China from1689 to 1840, through the descriptions of the Catholic missionaries, and the evangelization ofchildren by the Jesuits and the priests of the Paris Foreign Missions. By comparing thedifferent visions of various sources, this study attempts to reveal the reality of thephenomenon and its reasons, its reactions and the actions taken by the Chinese authority, aswell as by the European missionaries. It also highlights the work of childhood and theimportance of baptism for these Catholic missionaries.By exploring a rich literature, we bring, in the first part, different points of view brought byCatholic missionaries, by other Western travelers, and by the Chinese scholars and mandarins.The missionaries' testimonies are meant to attract more resources to help these miserablechildren. The writings of British travelers show the superiority of Europeans versus "Chinesebarbarism". Small girls are the first victims of infanticide and exposure, which is explained bythe status of inferiority of women, and by a series of cyclical and structural causes. This partalso presents the organization of Chinese hospices by comparing it to that of Westernhospices through abundant Chinese sources, which are barely used by Westernhistoriography.Hoping to convert as many pagans as possible, these Catholic missionaries devotedthemselves to this work of baptism of moribund children. They cared first of all about thesesouls who, by escaping the limbo of the children, will eternally glorify the Lord. In thecontext of the prohibition of Christianity in China in the eighteenth century after the RitesControversies, they thought it would be more appropriate to recruit some catechists to baptizethe dying exposed children than to establish the Catholic hospices. The Christian women werean important force in this work as well. The situation has been changed after the Opium Wars.From the second half of the nineteenth century, the French mission was under the protectionof its state.The originality of this research is to bring together anthropology, gender history and religioushistory, and to insert the study into the historical context of the asian mission and the globalmission, as well as the process of colonization. We hope that this research will shed new lighton the image of China in the eyes of Europeans at the time of the expansion of Westerncivilization and, at the same time, that it will contribute to enriching the understanding of thedifference between Western Catholic culture and Chinese culture

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Liu, Yinghua. "Theological conflicts between western missionaries and Chinese intellectuals in the sixteenth and seventeenth centuries." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Ko, Yuk-hang, and 高玉衡. "From native to independent churches : a study of the coming to independence of the Chinese Rhenish Church Hong Kong Synod and the Tsung Tsin Mission of Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hdl.handle.net/10722/208090.

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Semple, Rhonda Anne. "'Ladies of much ability and intelligence' : gendered relations in British Protestant missions." Thesis, King's College London (University of London), 2000. https://kclpure.kcl.ac.uk/portal/en/theses/ladies-of-much-ability-and-intelligence--gendered-relations-in-british-protestant-missions(092fa1b5-85f8-46dc-9f03-c586d3f36a14).html.

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Jia, Shubing. "The dissemination of Western music through Catholic missions in High Qing China (1662-1795)." Thesis, University of Bristol, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.559086.

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In the mid-seventeenth century, China entered its last dynastic heyday of economic prosperity and territorial expansion. This special period in Chinese history is called the High Qing, when China was ruled by three generation of Manchu emperors. This was also a period of fast-growing Catholic expansion in the Far East. At that time, influenced greatly by Western missionaries, China saw a metamorphosis in its traditional thinking about the investigation of the natural world. In many fields, Western scientific endeavour made rapid progress in the High Qing. Western music, as a traditional European discipline, was for a time widely introduced into China in various theoretical and practical forms. On the one hand, skilled missionary musicians such as the Jesuit Tomas Pereira and the Lazarist Teodorico Pedrini joined with High Qing officials in fruitful collaboration to produce the first treatises on Western music theory in Chinese. On the other hand, performances by European musicians brought Western music to the court in such forms as instrumental sonatas, while a wider public particularly relished the sound of the organ. The spread of Western music in the High Qing widened Chinese intellectual thought and enriched imperial cultural diversity. However, the growing interest in Western music coincided and intertwined with a disastrous succession of imperial bans on the preaching of Christianity in the High Qing. This gave rise to a complex web of interactions between missionary musicians and Manchu emperors, mixing intriguing anecdotes of exotic musics and complex personal relationships. This thesis attempts to explain how and why the twin phenomena happened during the two centuries. Moreover, it will examine this current of exuberant foreign music against the religious impact on Chinese society, grounding this on a balancing of diverse Chinese and European sources, and emphasizing that this was to some considerable extent a mutual exchange.

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21

Muhlheim, Laurence. "Deux siècles de protestantisme en Chine : Missions, indigénisation et défis." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20131.

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Cette thèse examine les conditions d’implantation, de diffusion et d’acclimatation du protestantisme en Chine depuis l’apparition des premières missions protestantes à nos jours. Elle retrace, dans le long terme, la manière dont les communautés ecclésiales sont devenues autonomes et ont spécifié ces critères d’autonomie. La partie la plus dynamique et porteuse d’avenir se trouve dans les Eglises de maison, fortement imprégnées de la théologie évangélique et pentecôtiste qui remonte aux faith missions du 19ème siècle, elles-mêmes issues des revivals anglo-saxons. Chaque chapitre illustre l’un des grands moments qui ont scandé l’histoire du protestantisme chinois, avec pour objectif d’intégrer ces périodes et leurs acteurs dans le mouvement global de son installation en Chine, pour montrer que la dynamique d’acculturation qui l’accompagne a pu se maintenir précisément en vertu de sa rapidité - le sort du protestantisme en Chine semble s’être joué en quelques décennies seulement. Les enchainements chronologiques (missions, processus d’autonomie, Réveils chinois, communisme et création d’une Eglise d’état, etc.) ont fait sens et ont permis au protestantisme de s’enraciner en tant que religion populaire grâce à des patriarches de l’Eglise chinoise devenus des icônes en résistant aux répressions du gouvernement communiste. La vitalité des Eglises de maison en marge de l’Eglise gouvernementale réside dans la volonté des différents réseaux d’Eglises de maison d’harmoniser leur théologie dans l’objectif d’un projet missionnaire commun à vocation transnationale
This thesis examines the conditions of implementation, dissemination and acclimatization of Protestantism in China from the appearance of the first Protestant missions to the present. It traces, in the long run, the way the communities have become self-governing and have specified the criteria of independence. The most dynamic and promising future is in the house church movement, strongly impregnated with evangelical and Pentecostal theology dating back to the 19th century faith missions, themselves derived from Anglo-Saxon revivals. Each chapter illustrates one of the great moments that have punctuated the history of Chinese Protestantism, with the aim of integrating these periods and their actors in a global dynamic, in order to show that the protestant acculturation was realised in only several decades. The chronological sequences (missions, autonomy process, revivals, communism, creation of a state church, etc.) hastened Protestantism to take roots as a popular religion. Patriarchs of the Chinese church became icons by resisting the communist government repression. The vitality of the house church movement resides in the will of the various networks to harmonize their theology for the purpose of a transnational missionary project

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22

Van, den Berg Cornelis. "Developing a reformed missiology for China drawing from writings of three Dutch scholars : J.H. Bavinck, H. Ridderbos, J. Verkuyl /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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23

Cheung, Eileen. "Developing a program to motivate and prepare tentmaker missionaries at Edmonton Chinese Christian Church for China a creative access nation /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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McConnell, Walter Leslie. "J.O. Fraser and church growth among the Lisu of southwest China." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Wan, Yee-chong. "History of Christian and Missionary Alliance partnerships in China and Hong Kong." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Chow, Ping-wa Timothy, and 周炳華. "A study of the educational activities of the society of Jesus in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2005. http://hub.hku.hk/bib/B31636640.

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Tong, Fung-ping, and 湯鳳萍. "A study of the educational rights movement and Christian apologetics in China in the 1920's =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2005. http://hub.hku.hk/bib/B31784112.

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Daily, Christopher Allen. "From Gosport to Canton : a new approach to Robert Morrison and the beginnings of Protestant missions in China." Thesis, SOAS, University of London, 2010. http://eprints.soas.ac.uk/17443/.

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Robert Morrison, sent alone to China by the London Missionary Society in 1807, spent his missionary career planting a foothold in China for the benefit of evangelicalism and constructed the foundation upon which the Protestant religion in China rested. Although he planted British Protestantism in China, surprisingly. scholarship has failed to produce a critical examination of his life or mission. My thesis addresses this gap, but while it seems sensible for one to approach such a study with a hagiographical framework (and there are a number of such studies on Morrison), I am employing a critical methodology in order to ask what led to Morrison's goals and outcomes. Consequently, my research concerns itself with illuminating the preparations, assumptions, and strategies that influenced the planning of the first China Mission and, consequently, that shaped Morrison's goals and achievements in China. Such a concern leads me to assess the influence of David Bogue, who served as the tutor at Gosport Academy, where Morrison received his missionary training. This thesis, thus, analyses Bogue's influence upon Morrison's mission in order to expose the intellectual and theological foundations upon which Morrison's efforts rested and, therefore, to question his creativity and to problematise the generally accepted notion of Robert Morrison as the 'beginning' of the Chinese Protestant religion. My research confines itself to archival materials from libraries in London, Edinburgh, and Hong Kong - some of which (particularly those that relate to Gosport Academy but also Morrison's Anglophone library in Hong Kong) have never been exploited for academic research. The thesis demonstrates the value of these newly discovered archives by exploring the ways in which they call into question conventional understandings of Robert Morrison's pioneering efforts and contributions; rereading Morrison's mission through the lens of these resources I will provide a new and fruitful way of understanding early Protestant missions in China.

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Chien, Joseph Yao-Cheng. "Missionary enigma the return of Hong Kong to China and the prospect for Christian mission /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Tong, Fung-ping. "A study of the educational rights movement and Christian apologetics in China in the 1920's Er shi shi ji er shi nian dai Zhongguo shou hui jiao yu quan yun dong /." Click to view the E-thesis via HKUTO, 2005. http://sunzi.lib.hku.hk/hkuto/record/B31784112.

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Tian, Weishuai. "L’Institut des Hautes Etudes Industrielles et Commerciales de Tianjin (Tientsin) : une institution missionnaire française en Chine, de 1923 à 1951." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040104.

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L’Institut des Hautes Etudes Industrielles et Commerciales de Tianjin, fondé en 1923 et dirigé par les jésuites français, est destiné à la jeunesse chinoise : leur fournir une formation professionnelle de haut niveau comme dans les établissements d’enseignement supérieur de l’Europe, et par eux gagner une bienveillance pour la mission catholique en Chine ; les autorités françaises, espérant distribuer l’influence française, subventionnent cette œuvre dès l’origine et la soutiennent en cas de besoin. L’Institut fut officiellement reconnu par le gouvernement chinois comme « Collège de Gong Shang » en 1933, et « Université de Jingu » en 1948. Il fut enfin nationalisé par le régime communiste en 1951. Cette thèse vise la fondation de l’Ecole, ses évolutions et ses développements dans les changements politiques et sociaux de la Chine moderne ; elle analyse ses rapports avec le monde catholique et les autorités chinoises et étrangères. Malgré une courte période d’existence, comment l’Ecole a écrit ses pages d’histoires ? Est-elle parvenue au but de sa fondation ? Et enfin, sa fermeture est-elle une histoire de héros ?
Kung Shang University of Tianjin, founded in 1923 and directed by the Jesuits, was meant for Chinese youth: provide them with a vocational training of high level like in the educational establishments in Europe and through them gain some favour for the Catholic Mission in China; French authorities, hoping an expansion of the French influence, support this enterprise from the beginning and support it again whenever needed. The Institute was officially recognized by the Chinese Government as “Gongshang College” in 1933, and “Jingu University” in 1948. It was later nationalized by the Communist Regime in 1951. This thesis questions the foundation of this school, its evolution and developments in the context of the socio-political changes of Modern China. It analyses its interactions between the Catholic world and the political authorities, Chinese and Foreign. Within a short period of existence, how did the school write its pages of history? Which pages did it write? Has it reached out the purpose of its foundation? Lastly, its closure. A Hero’s story?

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Peterson, Tracie Anne. "How China revolutionized France the evolution of an idea from the Jesuit figurists to the enlightenment Sinophiles and the consequences /." Pullman, Wash. : Washington State University, 2009. http://www.dissertations.wsu.edu/Thesis/Spring2009/t_peterson_021009.pdf.

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Cheung-Teng, Kai-Yum. "An analysis of the current needs of house churches in China to improve the effectiveness of leadership development." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1518.

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陳文寧. "論明清中國士人信徒對祭祖禮的探討以耶穌會羅馬館藏明清士人信徒祭禮文獻28篇為考察範圍= An analysis of Ming and Qing dynasties Chinese scholor-believers' studies on ancestral offering ritual: based on 28 documents, collected by the society of Jesus Roman archives, written by Ming and Qing dynasties Chinese scholar-believers on the offering ritual." HKBU Institutional Repository, 2016. https://repository.hkbu.edu.hk/etd_oa/289.

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由14位作者寫於17世紀、收於耶穌會羅馬館的28篇祭禮文獻，是迄今所見最早一批出自中國士人信徒之手，在禮儀之爭期間就傳教士對祭祖禮的顧慮作出回應的文章。按內容來看，傳教士的顧慮可歸納為兩類，一是採取詢問的方式，向這批士人信徒請教與祭祀相關的問題，二是對祭祖禮已持有否定態度，致令這批作者撰文予以反駁。從祭祖禮的觀點方面來說，28篇文獻作者主要是從祭祖本義、祭祖禮是否真的含有與天主教信仰相牴觸的成份等兩方面，進行論述。對於前者，他們認為祭祖源於人情、德育及治國三方面的需要；對於後者，他們指祭祖禮既無求福的成份，亦不認為祖先仍會來格來饗於祭祀現場，因此祭祖之槍祭"與祭上帝之槍祭"在本質上迥異。雖然在該如何理人死後的靈魂狀態、嘏辭是否在當時社會中已無人應用等細節上，個別作者有不同的意見，然而他們基本上是一致認為祭祖禮應允許中國信徒繼續奉行。從立論方式來說，28篇文獻作者中縱使有個別作者對某些儒家經典的可信性存疑，但他們大多仍是主要採用經學進路，強調先王、孔子、儒學的地位及中國文字用法有其特別之處，援引儒家經典、尤其是《禮記》對祭祖禮的描述，以及宋儒的觀點、當中又尤以朱熹為主，作為探討時的論據. 以28篇與其所身處的明末清初時期經學主流相較而言，他們的確反映了當時整體經學風氣所尚--以朱熹為宗、漸開漢宋兼爭之勢。不過，對於祭祖禮本義的理解，比對作為當時經學相關方面的代表人物--朱熹及其學派的陳澔、納蘭性德等人的觀點，在情、德、治三方面之外，朱熹等人並不否認祭祖求福、相信祖先能來格來饗，朱子甚至認為祭祖的本義之一，就是在於以祭祀之誠讓祖先的魂魄能夠得以安頓。以28篇與其所身處17世紀來華傳教士、教廷相較而言，耶穌會傳教士的觀點最與28篇相近，他們注意到祭祖禮在情、德方面對中國人的意義，認為仍有允許中國信徒奉行祭祀的價值。然而，多明我會、方濟各會傳教士則持定相反意見，他們的關注點不在於祭祖禮對中國人的意義、價值，而是禮儀中所存在的求福於祖先、相信祖先仍能來格來饗等成份，與天主教信仰相悖。至於教廷，則會按傳教士上呈的資料，而對祭祖禮是否仍能奉行於信徒之間，在答覆時作出相應的調整。立論方式上，除耶穌會與多明我會的萬濟國，會引用中國儒家經典作為討論依據外，托缽修會的傳教士主要是按眼見當時社會上祭祖禮情況作出判斷。雖然在論述過程中，28篇文獻一方面與明末清初經學主流對於祭祖禮本義的理解存在歧異，另一方面亦出現對經典的錯解、邏輯上的謬誤等若干不足；但是，不管是讓後世得以更全面地認識禮儀之爭這段歷史，抑或是為當代有關槍祭祖"問題的研究帶來參考與啟發，這批文獻皆具有重要的價值。Abstract The 28 documents, collected by the Society of Jesus Roman Archive, were written in 17th century by 14 authors. They were possibly the earliest Chinese scholar-believers that discussed with the western missionaries about the concept of ancestral offering ritual during the Chinese Rites Controversy. Since the ancestral offering ritual had been held negative attitude, the scholars had to write these documents for refuting. For the ancestral offering ritual, the authors mainly discussed the original meaning of ancestral offering ritual, and consider whether it is in contravention of the Catholic faith. They believed that ancestral offering ritual contained three elements: humanity(人情), morality(德育) and social order(治國). They neither looked for blessings from ancestors nor thought that the spirits of ancestors would be present to the ritual, thus, the ancestral offering and the offering sacrifice to God were different in nature. Though individual authors had different views on the state of the spirits of ancestors, they agreed that ancestral offering ritual should be allowed to continue to practice among Chinese believers. Most of the authors mainly used the Confucian Classics Approach(經學進路) to make their arguments. They took Confucian, especially the "Book of Ritual", and Zhu Xi of Song Dynasty as the main sources to present their.;arguments of ancestral offering ritual. However, apart from the three elements, Zhu did not deny that ancestral offering ritual was to seek blessings, and believed that the spirits of ancestors would be present to the ritual. Zhu even believed that ancestral offering ritual was for settling the spirits of ancestors. The view of the Society of Jesus was closed to that of the authors. They noted that the significances of ancestral offering ritual to Chinese people were more about humanity and morality, and thought that it was worthy for Chinese believers to practice the ancestral offering ritual. However, the Dominican and the Franciscan missionaries held of opposite view. Their concerns were not the significances and values of ancestral offering ritual, but the behaviour of seeking blessings from ancestors and the belief of the presence of the spirits of ancestors. In the Chinese Rites Controversy, the Society of Jesus and the Francisco Varo of Dominicans referred Confucian as the basis for their discussions. The Mendicant missionaries mainly depended on the situation at that time in the society to make judgments. The Vatican was only according to the information from missionaries to make corresponding judgments that whether the ancestral offering ritual was being allowed to practice among Chinese believers. Although there are discrepancies and some logical fallacies between the 28 documents and the Confucian Classics of Ming and Qing Dynasties about the understanding of the original meaning of ancestral offering ritual, these documents can bring great inspiration on the contemporary research of ancestral offering ritual and make a more comprehensive reorganization of the history of Chinese Rites Controversy.

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Chu, Yiu-kwong. "Between unity and diversity : the role of William Milne in the development of the Ultra-Ganges missions." HKBU Institutional Repository, 1999. http://repository.hkbu.edu.hk/etd_ra/155.

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Cheung, Mei-ngor Elly. ""Bona Fide Auxiliaries" : the literary and educational enterprises of Elijah Coleman Bridgman in the Canton mission (1830-1854)." HKBU Institutional Repository, 1998. http://repository.hkbu.edu.hk/etd_ra/150.

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Pang, Suk Man. ""To save life and spread the true light" : the Hackett Medical College for Women in China (1899-1936)." HKBU Institutional Repository, 1998. http://repository.hkbu.edu.hk/etd_ra/151.

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38

Yang, Ruth Ming Hao. "Research of the missions strategy of the Christian and Missionary Alliance in Taiwan." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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39

Avarello, Vito. "L’oeuvre italienne de Matteo Ricci : anatomie d’une rencontre chinoise." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10208.

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Cette recherche a pour objet l’étude de la question de la rencontre dans l’œuvre italienne de Matteo Ricci, à partir d’une lecture biographique des Lettere et du Della entrata della Compagnia di Giesù e Christianità nella Cina. Le propos entend ajouter à la figure de l’écrivain sino-chrétien, celle d’un Matteo Ricci auteur d’une œuvre italienne digne intérêt, tant d’un point de vue civilisationnel que littéraire. Notre démarche s’appuie sur une lecture de ses écrits comme anatomie de sa rencontre avec le Céleste Empire et comme biographie d’un voyage littéraire, ce corpus étant appréhendé comme phénoménologie littéraire de la rencontre. Une réflexion autour du concept d’altérité permet d’analyser les textes ricciens en tant que biographie d’un regard particulier sur la Chine et les Chinois, une vision qui promeut, à partir d’une interprétation humaniste et chrétienne, la rencontre sensible avec l’Autre lointain, portée par le désir. Nous avons voulu mettre en évidence la façon dont Matteo Ricci, au fil de son œuvre missionnaire et littéraire, élabore une nouvelle herméneutique du monde chinois, en rupture avec l’imagologie issue de l’Europe médiévale. Le dernier volet de notre analyse entend l’écriture de Ricci comme la biographie d’une parole et comme la proposition d’une mystique et d’une esthétique de la rencontre. Fidèle à la tradition chrétienne, il redéfinit néanmoins les rapports entre l’Occident et l’altérité païenne par la promotion d’un nouveau langage : l’inculturation. D’un point de vue littéraire, son écriture propose une démarche stylistique singulière qui mêle esthétique du divers, historiographie en tension vers l’épique et apologétique chrétienne
This thesis aims at studying the question of the encounter in Matteo Ricci’s Italian work, starting from a biographical reading of Lettere and of Della entrata della Compagnia di Giesù e Christianità nella Cina.This study supplements the figure of the Sino-Christian writer with that of Matteo Ricci as the author of an Italian work that is worthy of interest both from the point of view of civilisation and of literature. My approach relies on a reading of his writings as an anatomy of his encounter with the Celestial Empire and as a biography of a literary travel, the set of texts being apprehended as a literary phenomenology of the encounter.Reflecting on the concept of alterity allows one to analyse Ricci’s texts as the biography of a particular look on China and Chinese people — a vision which, from a Humanist and Christian interpretation, promotes the tangible encounter with a distant Other, born by desire. Throughout his missionary and literary work, Matteo Ricci constructs a new hermeneutics of the Chinese world that breaks away from the imagology produced by medieval Europe.The final section of the analysis envisages Ricci’s writing as the biography of a discourse, as putting forward a religious interpretation and an aesthetics of the encounter. Being faithful to the Christian tradition, he however redefines the relationships between the Western world and pagan otherness by promoting a new language — inculturation. From a literary point of view, his writing proposes a singular stylistic approach, one that mingles aesthetic diversity and historiography which gestures towards the epic and Christian apologetics

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Lau, Tze-yui. "James Legge (1815-1897) and Chinese culture : a missiological study in scholarship, translation and evangelization." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/17561.

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The primary objective of this study is to re-tell the story of a largely neglected figure in the history of Christian missions in China, James Legge (1815-1897), from a modern missiological perspective. As a Scottish missionary from the Congregational (nonconformist) church background, Legge worked for the London Missionary Society in Hong Kong, a British Crown Colony, for almost thirty years. He later became the first Professor of Chinese at the Oxford University and probably the most important sinologist of the nineteenth century. This study tries to apply the "translation principle" proposed by A. F. Walls to illustrate that the career of Legge in scholarship, translation and evangelization has undergone a process of "conversion" and "transformation" which resulted in Legge' s constant revision of his viewpoints on Chinese cul tu re. Legge' s genuine appreciation and sympathetic understanding of the Chinese cultural heritage grew gradually and as a "converted" missionary Legge was willing to criticize severely the deed of all "Christian nations". Through the monumental task of translating the Chinese Classics into English, Legge not only served as a bridge-builder between two spheres of culture; he also came to the conclusion that the ancient religion of China was monotheistic and that the teaching of the Chinese sages like Confucius, Mencius, and Lao-tze (Laozi) would suggest valuable lessons to those who claimed themselves as Christians. He also declared that the terms "Shang Ti" (Shangdi) and "T'ien" (Tian) found in the Chinese Classics actually stood for the idea of the one true God in the Christian Scriptures. Several of Legge's Chinese colleagues like Ho Tsunshin (1817-1871), Wang Tao (1828-1897), and Hung Jen-kan (1822-1864) were involved in the two way translation of integrating Western ideas into the social, religious, cultural and political scene of nineteenth century China as well as assisting Legge to let the West know more about China. Moreover, though Legge failed to develop any kind of Chinese theology himself, with its emphasis on restoring one's historical past, his legacy still serves to remind the present-day Christians in mainland China and Hong Kong to remember and to revive their own cultural traditions. Along with all the overseas Chinese Christian communities, they have to dig their own wells so as to drink from their own spiritual fountains which would serve as a solid base for a more inculturated and liberating Chinese Christianity.

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Dehoux-Dutilleux, Corinne. "Les Hautes Études Industrielles et Commerciales de Tianjin (Tianjin Gongshang xueyuan 天津⼯工商学院), 1923-1951 : un exemple de l'action éducative des Jésuites en Chine." Thesis, Bordeaux 3, 2018. http://www.theses.fr/2018BOR30011/document.

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L’Institut des Hautes Études Industrielles et Commerciales de Chine fut fondé par les Jésuites à Tianjin en 1921. Cette école technique supérieure, alors qu’on assiste à une prolifération étonnante d’établissements d’enseignement secondaire ou supérieur, aussi bien nationales qu’anglaises ou américaines (protestantes), répond aux besoins du développement industriel de la région (Chine du Nord). Ainsi en jugèrent à la fois les autorités françaises et l’Église catholique. Ce sont les Jésuites de la Mission de Champagne qui sont chargés de ce nouvel établissement, et qui s’en occupent jusqu’à sa fermeture. Ils fondent en Chine deux établissements d’enseignement supérieur : la célèbre université «L’Aurore », mise sur pied en 1903 par le Père Joseph Ma Xiangbo (1840-1939) à Zikawei, près de Shanghai (震旦学院 Zhendan Xueyuan, Aurora University) ; l’université Furen (辅仁大学 Furen ), créée à Pékin en 1925 ; et donc l’Institut des Hautes Études Industrielles et Commerciales à Tianjin, qui nous occupe ici. L’Institut des Hautes Études Industrielles et Commerciales à Tianjin est fondé sous le nom d’Institut du Sacré-Cœur, dans la province du Zhili (直隶), actuel Hebei. Il changera de nom par la suite, devenant Jingu daxue (津沽大学) (Université Tsinkou) puis Gong Shang College. Après un examen d’admission, le 15 septembre 1923, les 35 premiers élèves font leur rentrée à l’Institut. En 1949, quelques jours seulement après la « libération » de Tianjin par les communistes, le Père Bonningue (1908-1997), figure emblématique des derniers temps de la maison, prend la direction de l’Institut des Hautes Études de Tianjin. C’est sous son rectorat, qui ne dure que deux ans, que l’École est progressivement « soviétisée », jusqu’à sa totale prise en main par l’administration communiste, qui la convertira en un établissement public. Les Jésuites, dont certains sont incarcérés et soumis à la torture, seront chassés de Chine à partir de 1952. Quel a été l’apport des jésuites de Tianjin dans la formation des élites chinoises ? Quelle a été leur influence morale et religieuse sur les jeunes gens formés par eux ? Quelle est la particularité jésuite dans la création et le maintien, dans des circonstances inédites, de cette école ?
The Tianjin «Hautes Etudes Industrielles et Commerciales» Institute was founded in Tianjin, China by the Jesuits in 1921. While a surprising proliferation of secondary schools and colleges, either national, English or American (being protestant indeed) were expected, French authorities and the catholic Church thought that this superior technical school was in fact an answer to the needs of the industrial development of the region (North China). The Jesuits from the Mission of Champagne were the ones that became in charge of this new school and remained at its head until it closed. The French Jesuits understood that the Chinese elite, more sensitive to Western knowledge than to the Christian dogma, was the key to access to the people. They founded two institutions of higher education in China : the Aurora University (震旦学院 Zhendan Xueyuan) in 1903 by Father Joseph Ma Xiangbo (1840-1939) in Zikawei, near Shanghai and the « Institut des Hautes Études Industrielles et Commerciales » in Tianjin, our present study. The « Institut des Hautes Études Industrielles et Commerciales » of Tianjin was fonded in 1921, on the name of « Institut du Sacré-Cœur », in the Zhili (直隶) province, present Hebei. First called Gong Shang College, it will change name to Jingu daxue (津沽大学), Tsinkou University. On September 15th 1923, after being admitted at an entrance exam, the first 35 pupils started school at the Institute which functioned in its original form until the late1940’s. In 1949, only a few days after Tianjin was freed, which happened to be the greatest liberation campaign led by the Communists, Father Bonningue (1908 - 1997), who was the emblematic figure of the last hours in the House, took the Tianjin «Hautes Études» Institute into control. It was under his 2-year rectorship that the school turned soviet little by little, until it became totally ruled by the communist administration and changed into a state school in the end. The Jesuits, among whom some were jailed and tortured, were expelled from China from 1952 onwards. What have the Jesuits from Tianjin brought to the actual Chinese upperclass society? What has their moral and religious influence been on the young pupils who had been taught? What is the Jesuit distinguishing feature in the creation and support of the school which have gone through difficult times in China

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42

Pang, Ching-yee, and 彭靜儀. "Other people's children: protestant missionaries, Chinese Christians and constructions of childhood incolonial Hong Kong, 1880-1941." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B46603803.

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43

Ren, Le. "Los manuales de confesión en la China de las dinastías Ming y Qing (1580-1780): Un caso de la traducción transcultural." Doctoral thesis, Universitat Autònoma de Barcelona, 2020. http://hdl.handle.net/10803/670772.

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La tesi examina el corpus de manuals confessionals produïts en el territori xinès pels missioners europeus durant la dinastia Ming tardana i la Qing primerenca (aprox. 1580-1780). L'objectiu de la tesi consisteix, d'una banda, en dur a terme l'examen de les modificacions que va patir la normativa (la doctrina i la litúrgia) de la confessió al ser adaptada a les circumstàncies culturals, espirituals i socials de l'Imperi del Mig, procés que hem anomenat ""traducció transcultural"". En concret, pretén desentranyar les estratègies discursives i els recursos d'adaptació cultural als que van recórrer els autors per afrontar les pràctiques penitencials, tal com s'havien desenvolupat en el context del pensament xinès. La tesi analitza, en definitiva, la difusió del cristianisme en la Xina imperial com un elaboradíssim i complex projecte evangelitzador, en el qual es barrejaven interessos i motivacions polítiques, religioses i culturals.
La tesis examina el corpus de manuales confesionales producidos en el territorio chino por los misioneros europeos durante la dinastía Ming tardía y la Qing temprana (aprox. 1580-1780). Su objetivo consiste en llevar a cabo el examen de las modificaciones que sufrió la normativa (la doctrina y la liturgia) de la confesión al ser adaptada a las circunstancias culturales, espirituales y sociales del Imperio del Medio, proceso que hemos dado en llamar ""traducción transcultural"". En concreto, pretende desentrañar las estrategias discursivas y los recursos de adaptación cultural a los que recurrieron los autores para afrontar las prácticas penitenciales, tal como se habían desarrollado en el contexto del pensamiento chino. La tesis analiza, en definitiva, la difusión del cristianismo en la China imperial como un elaboradísimo y complejo proyecto evangelizador, en el cual se mezclaban intereses y motivaciones políticas, religiosas y culturales.
The thesis studies a body of confessional manuals produced in the Chinese territory (and written in Chinese, with the help of local collaborators) by European missionaries during the late Ming and early Qing dynasties (about 1580-1780). Its objective is to examine the modifications that the normative (doctrine and liturgy) of the confession underwent during the process of adaptation to the cultural, spiritual and social circumstances of the Middle Empire, a process that we have called ""transcultural translation"". Specifically, it seeks to unravel the discursive strategies and resources of cultural adaptation to which the authors resorted in order to confront the penitential practices, already present in the Chinese thought in the moment of the arrival of the first European missionaries The thesis analyzes, in short, the diffusion of Christianity in the imperial China as an elaborate and complex evangelizing enterprise, an amalgam of political, religious and cultural interests and motivations.
Universitat Autònoma de Barcelona. Programa de Doctorat en Teoria de la Literatura i Literatura Comparada

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44

韓思藝. "從罪過之辯到克罪改過之道 : 以七克與人譜為中心 = From the debate on sin and wrongdoing to the ways of regeneration : a comparison of qike (the seven victories) and renpu (human schematic)." HKBU Institutional Repository, 2009. http://repository.hkbu.edu.hk/etd_ra/1047.

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45

Rüegg, Willy. "Die Chinesische Revolution in der Berichterstattung der Basler Mission /." Zürich : ADAG Administration und Druck, 1988. http://catalogue.bnf.fr/ark:/12148/cb361481848.

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Ray, Hillary Frances Elizabeth. "The 1684 French Jesuit mission to China." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.415407.

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Garan, Frédéric Prudhomme Claude. "Itinéraires photographiques, de la Chine aux "Missions Catholiques" (1880 - 1940) Perception de la Chine à travers les archives photographiques des O.P.M. et la revue des Missions Catholiques /." Lyon : Université Lumière Lyon 2, 2006. http://demeter.univ-lyon2.fr/sdx/theses/lyon2/1999/garan_f.

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Deshayes, Laurent. "La mission du Tibet." Nantes, 2001. http://www.theses.fr/2001NANT3025.

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Fondée en 1846, la Mission du Tibet fut confiée aux prêtres de la Société des Missions Étrangères de Paris. Ils tentèrent de pénétrer au Tibet, sans succès, et s'installèrent dans les Marches tibétaines (Sichuan, Yunnan), et dans le sud du Sikkim. Durant plus d'un siècle, sous cinq épiscopats, les religieux furent les témoins, les victimes et parfois les acteurs d'événements politiques opposant Pékin et Lhassa. Ils furent aussi l'avant-garde de la France au coeur de l'Asie. Ce fut d'abord le temps des pionniers : Mgrs ThomineDesmazures (1857-1864), Chauveau (1864-1877) et Biet (1877-1901) lancèrent de vaines expéditions vers le Toit du monde et furent confrontés, dans les Marches tibétaines, au pouvoir des monastères bouddhistes et des seigneurs locaux. Puis, grâce à Mgr Giraudeau (1901-1936), à la faveur du soulèvement des populations tibétaines (1905), et malgré les demandes d'alliance faites par le Xllle Dalai Lama, la France espéra renforcer ses liens avec la Chine impériale.

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Liu, Yuan. "We Are Ginling: Chinese and Western Women Transform a Women’s Mission College into an International Community, 1915-1987." Case Western Reserve University School of Graduate Studies / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=case1585222813888865.

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Wang, Jiyou Paul. "Mise en oeuvre en Chine du droit canonique missionnaire : le cas du premier concile chinois de 1924." Paris 11, 2009. http://www.theses.fr/2009PA111013.

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Dissertations / Theses on the topic 'China Missions'

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