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Dissertations / Theses on the topic 'Christianity in China'

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Published: 4 June 2021

Last updated: 31 July 2024

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1

Lu, Chu Yi. "The Development of Christianity in Contemporary China." BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4349.

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The purpose of this research is to study the development of Christianity in contemporary China. It adds to the limited literature that explores how Christianity has developed as the fastest growing religion in China post the Chinese Cultural Revolution. The data derive from semi-structured and focus group interviews with Chinese Christians and field observation notes collected at both official and non-official Christian churches in Beijing. I found an ambivalent attitude toward the development of Christianity across different social levels in China. At the state level, the Chinese government expects Christianity to provide a much-needed stabilizing influence in an increasingly self-centered and materialistic society. At the same time, the government fears that Christianity's increasing power may pose a threat to the Communist regime. Correspondingly, at the community level, Chinese Christians wish to see an increasing Christian influence throughout Chinese society to improve people's quality of life, but many Chinese traditionalists oppose the increased Christian influence that seems to be supplanting traditional Chinese culture. These disagreements do not seem to have seriously impeded the development of Christianity in China today. Applying a pervasive cultural perspective – the lens of Yin-Yang interaction – to the current situation of the Christian churches in China, I find that the Yin traits within Christianity and the Yang traits embedded in the Chinese political ideology are coexisting paradoxical values whose interaction facilitates an acceptance, or at least sanction, of oppositions that have reshaped the social and political landscape of Chinese society and fostered the continuing growth of Christianity in China.

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2

Ji, Jingyi. "Encounters between Chinese culture and christianity : a hermeneutical perspective /." Berlin : Lit, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783825807092.

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3

Dudink, Adrianus. "Christianity in late Ming China : five studies : proefschrift... /." Leiden : Rijksuniversiteit, 1995. http://catalogue.bnf.fr/ark:/12148/cb36687096f.

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4

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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5

Huang, Xiaojuan. "Christian communities and alternative devotions in China, 1780-1860." online access from Digital Dissertation Consortium, 2006. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3236180.

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6

鄭明眞 and Ming-chun May Cheng. "Christianity fever: contagion and constraint of a religious movement in China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31235621.

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The Best MPhil Thesis in the Faculties of Architecture, Arts, Business & Economics, Education, Law and Social Sciences (University of Hong Kong), Li Ka Shing Prize, 1995-1997.<br>published_or_final_version<br>Sociology<br>Doctoral<br>Doctor of Philosophy

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7

Entwistle, Philip Owen. "The dragon and the lamb : Christianity and political engagement in China." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:e6b9286c-c7bf-43ff-8c1e-34fcb78bbe30.

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This thesis examines political engagement amongst young urban Chinese Protestants. Based on 100 interviews in Beijing and Shenzhen, 50 with Protestants, and 50 with non-Protestants, it focuses on three areas: national narratives (what individuals think about China, its current situation and its future direction), political opinions, and social and political activity. I firstly argue that Protestants generally adhere to a relatively ‘critical’ national narrative, one that is more divergent from the Party-state’s nationalist discourse than that of their demographic peers. I then argue that in causal terms, it is primarily individuals who hold these critical values who are most drawn to Christianity, rather than developing the values as a result of their faith. Secondly, Protestants do not just hold more negative opinions of China's political regime, but that the criteria by which they judge it are different. In contrast to their demographic peers, Protestants do not base their judgements of the regime on its performance at delivering on everyday political issues. Thirdly, Protestantism catalyses the development of a sense of agency in its adherents: a sense of moral responsibility towards China and a desire to bring change through transformative activism. However, factors in China's cultural, historical, social and political context serve to steer Protestants' activism away from engagement with secular society and inward towards the church community. I conclude by arguing that Protestantism poses two challenges to China's Party-state: Firstly, it is symptomatic of an underlying sense of social and political malaise, of scepticism towards the primacy of economic enrichment and towards the Party-state’s attempt to legitimise its rule based upon this. Secondly, Protestantism catalyses the emergence of a critical, morally agentic individualism that anchors its worldview in a discourse outside the control of the Party-state. Adapting to these social shifts presents a major future challenge for the CCP.

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8

Cheng, Ming-chun May. "Christianity fever : contagion and constraint of a religious movement in China /." Hong Kong : University of Hong Kong, 1996. http://sunzi.lib.hku.hk/hkuto/record.jsp?B17591211.

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9

Powell, Charles R. "Spiritual awakening in China today out from, and returning to, Jerusalem /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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10

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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11

Hui, Yuk-lun, and 許玉麟. "Chen Duxiu's (1879-1942) view of christianity in the May Fourth Period." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1991. http://hub.hku.hk/bib/B31949915.

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12

Reilly, Thomas H. 1954. "The Shang-ti Hui and the transformation of Chinese popular society : the impact of Taiping Christian sectarianism /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/10419.

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13

Xing, Fuzeng. "Wen hua shi ying yu Zhongguo Jidu tu, 1860 zhi 1911 nian." Xianggang : Jian dao shen xue yuan = Alliance Bible Seminary, 1995. http://books.google.com/books?id=BKM8AAAAMAAJ.

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Originally presented as the author's Thesis (M.A.--Xianggang Zhong wen da xue, 1989) entitled: Wan Qing Zhongguo Jidu tu dui zong jiao xin yang yu wen hua huan jing di diao shi, 1860-1911 = The adaptation of faith and culture in China.<br>T.p. verso: Chinese Study Series 2, Cultural accommodation and Chinese Christians, 1860-1911 / Ying Fuk-tsang. Includes bibliographical references (p. [199]-209).

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14

尚維瑞 and Vee-sui Katherine Shang. "A study of christian apologetics in Jiaohui xinbao, 1868-1874." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1991. http://hub.hku.hk/bib/B31232772.

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15

Menegon, Eugenio. "Ancestors, virgins, and friars the localization of Christianity in late imperial Mindong (Fujian, China), 1632-1863 /." online access from Digital Dissertation Consortium access full-text, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3063485.

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16

Lo, Wai-kin, and 盧偉健. "From seed to harvest: a heritage trail of early christianity in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B47093353.

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In Hong Kong Cemetery, there are many stories of the prominent figures which are said to be significant to the history of colonial Hong Kong. However, there are also some quiet stories left yet to be told. Being a Christian, I have put my focus on those people who died for the Christian belief. Not far away from the entrance, I am deeply impressed and sympathetic to a story inscribed on a grave: Mrs. Henrietta Hall Shuck, the first American female missionary to China, died young in 1844 when she was only 27. What was the driving force pulling this young woman from the comfortable home in America and bringing her to Hong Kong, and finally buried here? Is there any reference left behind by her to let me know much about her life? Her story has been in my mind for years if I can find much information on her life. Every time when I take bus running along Caine Road and Bonham Road to the University of Hong Kong, I see a splendid architecture sitting on a platform at the junction of Bonham Road and Seymour Road, like a lighthouse guarding the area. Afterwards, I know that it is called Church of Christ in China (CCC) Hop Yat Church. Once when I walked along and came closer to the church building, I found a stone plaque embedded on the fa?ade of the church, on which there were four Chinese words: “To Tsai Hui Tong” (道濟會堂), which is “To Tsai Church” in English. The first question came to my mind: why the plaque of another church was embedded on the fa?ade of this church? Is there any story behind? What is the relationship between this “To Tsai Church” and the existing CCC Hop Yat Church? These questions finally converge on many of the “firsts”: Henrietta was not only the first foreign female missionary to Hong Kong, but also sharing the other three “firsts”: the first foreign female resided in Hong Kong, the first person started female education in Hong Kong, and finally, the first foreign missionary died in Hong Kong. For the To Tsai Church, it was also the first independent Chinese church in Hong Kong. These “firsts” imply that both Henrietta and To Tsai Church were in significant positions in the early Christianity development in Hong Kong. Henrietta joined the first foreign missionary to Hong Kong but died in Hong Kong like a seed; To Tsai Church developed from the foreign missionary works and rooted itself in the local Chinese community and finally came to harvest. All these pioneer stories lead to this study: to work out a heritage trail on the footprints of Henrietta and To Tsai Church so as to illustrate how the early Christianity developed in Hong Kong. The dissertation is divided into three main parts. The first part, covered by Chapter 2, describes the definition of heritage trail, and introduces the purposes of the heritage trails by making reference to those in Hong Kong. Then, referring to our case of a heritage trail in Christianity, discussion is focused on the nature of the religious heritage trail with examples. The second part, covered by Chapters 3, 4 and 5, gives a detailed description on the history of how the Christian missionary reached China and then Hong Kong from the time of Jesus until the British occupation of Hong Kong in 1841. Then, histories of the missionary by Mrs. Henrietta Hall Shuck and the evolution of To Tsai Church to CCC Hop Yat Church are discussed and the associated heritage sites are identified for the design of heritage trail. The third part, covered by Chapters 6 and 7, focuses on the heritage values of this heritage trial, the justification for developing this trail and then the detailed design of the trail. The concluding chapter 8 describes the importance of a religious heritage trail in the congested developed city like Central and Western District and also Hong Kong. Re-examination of the hypothesis and the answers to the research questions are to be illustrated. Finally, recommendations are suggested to find the possible ways to turn the heritage trail into reality.<br>published_or_final_version<br>Conservation<br>Master<br>Master of Science in Conservation

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17

Zhang, Xinghao John. "Reconciliation and the Catholic Church in China." Chicago, IL : Catholic Theological Union at Chicago, 2006. http://dx.doi.org/10.2986/tren.033-0839.

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18

Wong, Kam-fai John, and 黃錦暉. "Nationalism and the anti-Christian movement in the 1920s." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1991. http://hub.hku.hk/bib/B3195019X.

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19

Yu, Kwok-hung, and 庾國雄. "To save the nation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951594.

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20

Nicorvo, Paul E. "Evangelism in China after Tiananmen Square-- obstacles and opportunities a bibliographic survey /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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21

Chen, Zhongxue. "Models of discipleship in Mark and for the Catholic Church in China." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0844.

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22

Hanley, Benjamin Luke. "The effects of contrasting world views on historical process: the example of the Jesuit Mission to China." Thesis, Boston University, 1995. https://hdl.handle.net/2144/27666.

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Boston University. University Professors Program Senior theses.<br>PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>2031-01-02

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23

Lee, Chi-shing, and 李志誠. "A study of the thought of Wu Leichuan (1870-1944)." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31950875.

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24

Nedilsky, Lida V. "The web of voluntary associations : Christian community and civil society in Hong Kong /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 2002. http://wwwlib.umi.com/cr/ucsd/fullcit?p3055795.

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25

Huen, Yun-on. "A study of Zhao Zichen's (1888-1979) response to theAnti-Christian Movement in the 1920s." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951338.

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26

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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27

Lai, Yung-hang, and 賴勇衡. "The postsocialist cross in rural China : a case study of Gan Xiao'er's religious features." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/193566.

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This dissertation is a case study of three feature films directed by Gan Xiao’er, a Chinese independent filmmaker. I argue that these films are set apart from other independent films in China because they center on the representations of Chinese Christianity in rural areas in the postsocialist era of China, which is a subject matter under-represented in mainstream media as well as independent cinema in China. Gan’s feature films have also illustrated the social and cultural problems during the Reform period, themes which have been avoided by mainstream media but featured in independent cinema. Gan’s films are also characterized by responses to social and cultural issues from a Christian perspective. I also argue that the representations of Christianity in Gan’s films are ambiguous as both the positive and negative sides of the religion are portrayed. Such portrayals have generated a critique from within Christianity, concerning the religion’s entanglement with the social, cultural and political forces in the postsocialist context. Moreover, the three feature films of Gan’s have not only illustrated the exterior of Chinese Christianity, including the religious institution and activities of Christians, but also formulated an in-depth investigation of the inner spiritual quest of Chinese villagers and Christians.<br>published_or_final_version<br>Literary and Cultural Studies<br>Master<br>Master of Arts

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28

Cheung, Yee-ping Chris. "The relationship between christianity and prosocial behavior among Hong Kong adolescents." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B29791182.

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29

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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Marinescu, Jocelyn M. N. "Defending Christianity in China : the Jesuit defense of Christianity in the lettres edifiantes et Curieuses & Ruijianlu in relation to the Yongzheng proscription of 1724." Diss., Manhattan, Kan. : Kansas State University, 2008. http://hdl.handle.net/2097/606.

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31

Jiang, Lian. "Visiting parents from China their conversion experiences in America and contributions to Christianity at home /." Fort Worth, Tex. : Texas Christian University, 2006. http://etd.tcu.edu/etdfiles/available/etd-01122007-102839/unrestricted/jiang.pdf.

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Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2006.<br>Title from dissertation title page (viewed Feb. 9, 2007). Includes abstract. "A project report and thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirement for the degree of Doctor of Ministry." Includes bibliographical references.

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32

Tee, An Chu. "A study of Bishop Ting Kuanghsün's theological reconstruction in China." Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/a-study-of-bishop-ting-kuanghsunstheological-reconstruction-in-china(db907dc6-91d9-4f22-bd57-143668980f21).html.

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More than half a century has passed since the Protestant Three-Self Patriotic Movement was established, and quickly rose to monopolize institutionalized Protestantism in China. The Three-Self theology remains poorly understood, however, both on mainland China, and abroad. This study intends to uncover why Ting's work has been constructed in the way it has been, to delve beneath its totalizing discourses as they were shaped and reshaped in the transitional period, and on into the 1980s, when Three-Self theologians were active again. As Ting's work is considered an official guide to Theological Reconstruction, this examination of Ting's theology also aims to show how, and why, the CCP accommodated or endorsed Ting's projects, discourses and evaluations, and what the impact of this was. Centring on the idea of the Three-Self, each of the chapters of this study will further elaborate upon the emergence and development of Three-Self principles in China, and how it helped to form the core of Ting's theology, most particularly in the 1980s. Chapter One presents the Three-Self's original meaning. Simultaneously, close attention is paid to how Chinese Christians practised the Three-Self principles, tackled various issues such as the interaction with traditional Chinese culture, religion and science, and Christianity and revolution in the 1920s and 1930s. The key theme of Chapter Two, consequently, is located in the question of how the Three-Self has mutated as a political instrument, and transformed itself into the Three-Self movement between 1950 and 1979. Chapter Three, from a political perspective, is devoted to presenting how we are to understand Ting's Theological Reconstruction, in comparison with the Three-Self in the 1950s. The key consideration of Chapter Four is to engage with Ting's idea of Theological Reconstruction in 1980s, which includes his particular way of appropriating Christianity in the contemporary Chinese context. In the light of Stephen Bevans' classification of contextual theology, this chapter's three thematic parts point to three patterns which were adapted to construct Chinese theology in the past and contemporary history of Christianity in China. Surveying the central concept of the 'Cosmic Christ', and why/how Ting has been so passionate about popularizing this idea in China, this chapter will provide a thorough review of the particular work in Ting Kuanghsün Wenji (Collected Essays of Bishop Ting), and this detailed account provides an opportunity to observe how Ting weaves Marxism, process theology and liberation theology into his theological construction, and how he links his theological proposal to mainstream theology. In the final chapter, this study will investigate the strength and weakness of Ting's Theological Reconstruction. I will argue that Ting's main purpose in transforming, as well as reconstructing, Christianity is not to try to make Christianity more easily accepted by the Chinese in their cultural and social situation, but it is instead intended to be used as a 'post-transformational Christianity', specifically as an instrument to provide help for the CCP to find a way out of its political situation.

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33

Ng, Christina May Ann. "TESOL as a pre-evangelism tool in China." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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34

Wang, Aiming. "Church in China: faith, ethics, structure : the heritage of the Reformation for the future of the church in China /." Bern : Peter Lang, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783039118144.

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Wong, Yuet-sheung Candes, and 黃月嫦. "The role of Zhang Wenkai (1871-1931) in the Anti-Christian Movement in the 1920s." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951776.

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黃彩蓮. "福音與邊疆 : 近代廣西基督教史之研究, 1862-1945 = Gospel and borderland : the history of christinanity in Kwangsi, 1862-1945". HKBU Institutional Repository, 2012. https://repository.hkbu.edu.hk/etd_ra/1372.

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37

Lee, Joseph Tse-Hei. "Conversion or protection? : collective violence and Christian movements in late nineteenth-century Chaozhou, South China." Thesis, SOAS, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325545.

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This doctoral thesis examines the relationship between Protestant Christianity and collective violence in rural China during the turbulent period of the late nineteenth century (1860-1900). It focuses on the creation of some Chinese Baptist and Presbyterian village communities in the prefecture of Chaozhou in Guangdong province. Set in this highly competitive and violent environment, this study singles out intra-lineage and intra-village conflicts as a key to understanding the Protestant expansion into the interior. It argues that Protestant Christianity advanced in some inland areas with a long history of rural violence. Conversion, especially of an entire lineage segment or a substantial number of villagers, often followed the pre-existing communal divisions and rivalries. When the American Baptist and English Presbyterian missions became entngled in the longstanding intra-lineage and intravillage conflicts, they added a new dimension to the competition. The missionary presence enabled the local Christians to mobilize external resources to strengthen themselves against their rivals. Apart from appealing to the missionaries for help, the Christians also took the initiative to integrate the church into the extensive kinship, lineage and territorial networks. It was through these networks that the Christians could come together to form a regional church alliance for mutual support and protection. In this process of church-building and alliancemaking, the Baptist and Presbyterian communities emerged as some kind of protective organizations and created a new balance of power in the local politics. This political nature of the Protestant movements not only fits well with David Faure's characterization of popular religious activities as "a demonstration of power" but also permits a comparison with Maurice Freedman and Hugh D. R. Baker's studies of lineage politics in southern China. This argument is tested against four incidents of collective violence. In the Zhazi (1878) and Caikou (1898) cases of intra-village disputes, the rival segments split into Christian and non-Christian factions. When the non-Christian power holders sought to get rid of a handful of Presbyterian worshippers, the Presbyterians had to rely on the English mission for help. In the Kuxi (1896) and Liugang (1897) cases of intra-lineage conflicts, the hostile lineage segments divided into the Baptist and Catholic, as well as the Baptist and Presbyterian camps. They continued to struggle against each other under the respective covers of the churches. In all the cases, the Christian communities employed conversion as a political strategy to pursue their own agendas, which were different from the religious concern of the missionaries. In this perspective, many incidents of violence involving local Christians should better be understood in the wider context of communal conflicts in southern China generally, and not just be seenas the results of anti-imperialism, anti-foreignism and cultural antagonism between Confucianism and Christianity. The violence was in fact the manifestation of factional struggles which had long predated the arrival of the Baptist and Presbyterian missions. This research has consulted a wide range of primary sources, ranging from the Baptist and Presbyterian missionary accounts to the American and British consular correspondence, and from the Chinese local magistrates' reports to some ethnographic data which was collected in several Christian villages in 1998. By supplementing the archival materials with the ethnographic data, this study has been able to probe more deeply into the inner dynamics of the Christian communities than have many current studies of Chinese Christian movements. It has also gone beyond the conventional focus on inter-group violence to explore the significance of intra-group fighting at the grass-roots level.

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Mei, Thomas Nai Tong. "The Taiping Rebellion an attempt in Christian contextualization in nineteenth century China /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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39

Wang, Xiaojing. "Church unity movement in early twentieth-century China : Cheng Jingyi and the Church of Christ in China." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8217.

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The pursuit of church indigeneity and unity was a two-fold theme throughout the history of twentieth-century Chinese Christianity. Modern scholarship has generated a good number of studies regarding church indigeneity, but has neglected the parallel trend towards interdenominational co-operation and church union in China. This thesis endeavours to remedy this deficiency. The thesis examines the process of the quest of Chinese Protestants for a united indigenous church, focusing on Cheng Jingyi (1881-1939), one of the key figures in the early twentieth-century ecumenical movement. Additionally, it pays particular attention to the Church of Christ in China as a case study. It discusses the feasibility of the ecumenical convictions which were shared by a considerable number of mainline Chinese Protestants, with Cheng Jingyi as a representative, and evaluates the legacy of the church unity movement in early twentieth-century China. The thesis argues that the church unity movement within the mainline Chinese churches differed from the ecumenical movement in the West, which aimed to realise fraternal co-operation and even union among various denominations. In China the aim was to establish a single national church on a federal pattern, reflecting a Chinese indigenous understanding of ecumenism and ecclesiology. It also reflected a broader vision of the Christian church than that exhibited by the majority of the independent Chinese Protestant groups or by the Chinese church under the control of the Three-Self Patriotic Movement during the 1950s. Based on the conviction of the universal nature of the church in which the Chinese church was an indispensable part, the church unity movement in China surpassed a narrowly nationalistic vision. Nonetheless, the good intentions of the Church of Christ in China were overshadowed by its dependence on foreign subsidies. The church never achieved ‘three-self’ status: it was self-governing and self-propagating, but never self supporting. As such its goal of indigeneity was never fully realised.

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Cai, Deborah Annette Horness. "Analysis of writings in English regarding the church of the Three Self Patriotic Movement and the house church in the People's Republic of China." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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41

Su, Ching. "The printing presses of the London Missionary Society among the Chinese." Thesis, University College London (University of London), 1996. http://discovery.ucl.ac.uk/1317522/.

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China became subject to various Western influences in the nineteenth century. Conspicuous in the realm of technology was the transformation of printing from xylography to Western typography. The new method was introduced by Protestant missionaries and mainly by those of the London Missionary Society (LMS). The motive behind this transformation was their hope to print the Bible and by an adequate method, but later the impact of this technological change extended widely beyond religion, resulting in the burgeoning and rapid development of modern Chinese publishing enterprises, including newspapers, periodicals and books. Based mainly upon the LMS archives and the Chinese works printed by LMS missionaries, this study is a history of the LMS's printing presses, beginning with their establishment in the very early nineteenth century until their closure in 1873. The two principal themes in this study are: first, the missionaries' application of Western technology to Chinese printing; and secondly, the role and response of the Chinese to this transformation. Whilst trying to demonstrate the interaction between missionaries and natives in the process of change, an attempt is also made, in the context of contemporary China, to interpret how Western printing technology gradually gained influence in native minds. The printing press did not achieve as much as expected in helping to spread Christianity in China. However, the LMS missionaries were able to produce the first fount of Chinese type and raised Chinese awareness of its greater efficiency, compared with their thousand-year-old blocks, as an agent for the introduction of modern knowledge and as a means to transform their old society.

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Hodsden, Suzanne Elizabeth. "The First Wife." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395616158.

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Wang, Amos Jui-Chen. "A comparative study on the soteriology of the "Born-Again Community" in China and that of the Westminster Confession of Faith." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Chou, Paul C. "A study of strategy for evangelism in the northwest China on the basis of Jesus Christ ministry in Galilee /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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45

Gay, Bruce Conover. "House church registration in the Peoples Republic of China a biblical analysis of options /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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46

Ren, Joseph. "Chinese ancestral rites and eucharistic celebration towards liturgical inculturation in China /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Chow, Alexander. "Theological reconstruction in the People's Republic of China the christology of Bishop K. H. Ting /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p048-0340.

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Bai, Mengtian. "Yangzhou Latin Tombstones: A Christian Mirror of Yuan China Society." Oberlin College Honors Theses / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1530141020070354.

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Usher, John Martin. ""For China and Tibet, and for world-wide revival" : Cecil Henry Polhill (1860-1938) and his significance for early pentecostalism." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6344/.

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Cecil Polhill (1860-1938) remains unfamiliar to the vast majority of Pentecostals, yet he was one of the founding fathers of the tradition in Britain, and his impact and legacy stretch far beyond Britain. Research into his life has been slow and patchy, and what little research there is tends to skim over his pre-pentecostal years (1860-1908). This thesis is the first serious step towards rectifying widespread ignorance about Polhill by taking a more systematic, thorough and chronological approach to analysing and evaluating his life. This is the first to attempt to comprehensively connect Polhill's early life and former experiences with his time as a Pentecostal. This thesis addresses the question of how it is that such a well-established Anglican, senior missionary of the China Inland Mission, dedicated to mission to Tibet, became so involved in the pentecostal movement. What has become evident is that between 1888-1907, his attempts to evangelise Tibet were met with numerous difficulties, but crucially he lacked the long-term support of the China Inland Mission executive. This forced Polhill to look for a new source of missionaries that would be entirely under his direction, and the pentecostal movement became the perfect solution. By providing Polhill with missionaries, the pentecostal movement benefited from his resources and loyalty. For pentecostal history, Polhill is one of the “great persons” through whom the lives of many other Pentecostals can be contextualised and understood.

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Oh, Jong-Dae. "A strategy for the evangelization of northeast China through the Korean immigrant churches of the northwest U.S.A." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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