Academic literature on the topic 'Communism and Christianity - Catholic Church - China'
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Journal articles on the topic "Communism and Christianity - Catholic Church - China"
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XI, LIAN. "The Search for Chinese Christianity in the Republican Period (1912–1949)." Modern Asian Studies 38, no. 4 (2004): 851–98. http://dx.doi.org/10.1017/s0026749x04001283.
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For more than a century after its introduction into China in 1807, Protestant Christianity remained an alien religion preached and presided over by Western missionaries. In fact the Christian enterprise, both Protestant and Roman Catholic, was given protection as Western interests by the Qing court after China's defeat in the Opium War of 1839–42. According to the treaty signed with the United States in 1858, for instance, the Qing government was to shield from molestation ‘any persons, whether citizen of the United States or Chinese convert, [who] peaceably teach and practise the principles of Christianity.’ In the Convention of 1860 signed with France, the imperial court promised that in addition to the toleration of Roman Catholicism throughout China, all Catholic properties previously seized should be ‘handed over to the French representative at Beijing’ to be forwarded to the Catholics in the localities concerned. By the time of the Boxer Uprising of 1900, Protestant converts numbered about 80,000 and the Catholic Church (whose modern missions to China had begun in the late sixteenth century) claimed a membership of some 720,000—a following that was perhaps disappointing to the Western missions yet aggravating to those who saw both the Confucian tradition and Chinese sovereignty eroded by the coming of the West. As a perceived foreign menace the Christian community became the target of the bloody rampage by famished North China peasants known as the Boxers. Before the revolt was quelled in August by the eight-power expedition forces, it had visited death on more than 200 Westerners and untold thousands of native converts.
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Jevtic, Miroljub. "Eastern Orthodox Church and modern religious processes in the world." Medjunarodni problemi 64, no. 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.
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The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.
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Nguyen, Quang Hung, Nikolay N. Kosarenko, Elmira R. Khairullina, and Olga V. Popova. "The Relationship between the State and the Catholic Church in Postcolonial Vietnam: The Case of Christian Village of Phung Khoang." Bogoslovni vestnik 79, no. 2 (2019): 521–33. http://dx.doi.org/10.34291/bv2019/02/nguyen.
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Christian missionaries found Vietnam a spiritual country, and many Vietnamese converted to Christianity. On the other hand, during history, the Christian religious identity has brought various tensions due to the issues of colonialism, nationalism, and communism. Most Vietnamese Christians lived in pure Christian villages (lang cong giao toan tong) or mixed villages with Christians accounting for about a half of the population (lang cong giao xoi do). They have played an important role in the social, economic and cultural life of these villages. This article presents the historical background of a mixed village called Phung Khoang, contrasting the Christian vs. non-Christian cultural-religious views, and then discussing both the collaboration and tension played out over various historical periods.
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Bergler, Thomas E. "Youth, Christianity, and the Crisis of Civilization, 1930–1945." Religion and American Culture: A Journal of Interpretation 24, no. 2 (2014): 259–96. http://dx.doi.org/10.1525/rac.2014.24.2.259.
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AbstractDuring the 1930s and 1940s, the Great Depression and the rise of communism and fascism in Europe convinced a broad spectrum of Americans that they were living through a prolonged “crisis of civilization” with real potential to destroy all they held dear. Meanwhile, they saw evidence that these global problems put young people especially at risk for immorality, loss of hope, and political subversion. Because the “youth problem” and the “world crisis” seemed to be inextricably linked, even the everyday behaviors of young people took on a heightened political significance in the eyes of many adults. Christian leaders from across the spectrum of churches—Mainline Protestant, Evangelical, Roman Catholic, and African American—did not just capitalize on this obsession with youth and the fate of civilization; they did all they could to fan those flames. They did so not cynically, but sincerely, believing that they could and should save the world by saving American youth. Yet these leaders were also making a bid for influence in American society and for control of the future of their churches. The resulting politicized views of youth and youth work would not only influence the outcomes of internal church battles, but they would also shape how various Christian groups responded to the Cold War.
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Watanabe, Yuko. "K. Kirifuji, The Image of Christianity in China A Study of the Roman Catholic Church in Late Ming and Early Qing Period." Theological Studies in Japan 55 (2016): 137–42. http://dx.doi.org/10.5873/nihonnoshingaku.55.137.
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Mariani, Paul P. "Gender, Catholicism, and Communism in 1950s Shanghai (1950年代上海的性别、天主教与共产主义)". Review of Religion and Chinese Society 4, № 2 (2017): 193–214. http://dx.doi.org/10.1163/22143955-00402003.
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In the 1950s, Shanghai witnessed a conflict between the Chinese Communist Party (ccp) and the Shanghai Catholic community. The ccp wanted this community to break ties with the pope and form an “independent” Catholic Church that would fall under the authority of the Chinese government. Many Catholics in Shanghai soon resisted what they perceived to be the unjust religious policies of the ccp. One of the “backbone elements” of Catholic resistance in Shanghai was young women. This study investigates how three young Catholic women dealt with the ccp’s encroaching religious policies. All three came from similar backgrounds and they all initially formed part of the Catholic resistance to ccp religious policies during the early 1950s. Afterward their trajectories differed dramatically due to the particular way in which the Communist revolution intervened in the life of each woman. This study thus illuminates the contested area of religious faith, state power, and gender in the early years of the People’s Republic of China. 上世纪五十年代，上海见证了中共与上海天主教会之间的冲突。中共命令上海天主教会断绝与教宗的联系，成为一个听命于中国政府的“独立”教会。上海的许多天主教徒很快就起来抵制这些他们视为不公正的宗教政策。反抗运动中的许多“骨干分子”是年轻女信徒。本文探究了三位年轻的女天主教信徒如何应对当时中共侵权的宗教政策。她们有相似的生活背景，并都在50年代初期参与了抵制中共宗教政策的运动。但是因为中共革命介入她们生命的不同方式，她们之后的人生轨迹大相径庭。这项研究因此阐述了在中华人民共和国初期，宗教信仰、国家政权与性别之间充满张力的互动。
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Yuan, Gao. "St. Augustine and China: A Reflection on Augustinian Studies in Mainland China." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 2 (2019): 256–71. http://dx.doi.org/10.1515/nzsth-2019-0014.
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Summary Augustine of Hippo was one of the most influential church father in Western Christianity. However, little attention has been paid Augustine’s significance for China in the early history of Sino-Western theological and cultural dialogue. This article aims to fill this gap by providing a historical and documentary study of the reception of Augustine in China, with particular focus on the issue of how the story of Augustine was introduced into China and how Augustinian studies was developed as an independent discipline at the present stage of Chinese theological studies. Examining the newly discovered Chinese biographies of Augustine, the first section explores the early introduction of the story of Augustine during the Ming and Qing Empires, identifying the Catholic and the Protestant approaches to the translation of Augustine’s biography. The second section addresses Augustinian studies in the Minguo period (1912–1949) and analyses various approaches to the study of St. Augustine. The third section proceeds to the stage of the establishment of the new China (PRC), with a careful survey of Augustinian studies after the Cultural Revolution (1976–present). In particular, the new exploration by Chinese Augustinian scholars over the last five years will be highlighted. Based on the above observations, the article concludes with the evaluation that the biography of St. Augustine was adopted by the early Jesuits as an additional advantage for propagating the Christian faith in the Chinese context, in which the policy of cultural accommodation (initiated by Michele Ruggieri and Matteo Ricci) had proved a useful approach for theological contextualization and would continue to serve as a resourceful strategy in the Chinese approach to Augustinian theology as well as an effective method for deepening the Sino-Western theological dialogue.
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Madigan, Patricia. "Chu, Cindy Yik-yi / Mariani, Paul P. (Hg.):People, Communities, and the Catholic Church in China. Heidelberg: Springer-Verlag 2020. XIX, 157 S. = Christianity in Modern China 1. E-book. € 85,59. ISBN 978-981-15-1679-5." Orientalistische Literaturzeitung 115, no. 4-5 (2020): 395–97. http://dx.doi.org/10.1515/olzg-2020-0128.
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Prior, John Mansford. "REFORMASI PANTEKOSTAL SEBAGAI PEREMAJAAN KEKRISTENAN PALING RADIKAL SEJAK PEMBARUAN JOHN CALVIN." Jurnal Ledalero 15, no. 2 (2016): 323. http://dx.doi.org/10.31385/jl.v15i2.42.323-346.
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The Pentecostal Churches and Charismatic movements within the mainstream Churches are by far the fastest growing sectors of Christianity. In particular, migrants are attracted from their mainstream ecclesial roots to a myriad of Pentecostal communities in urban settings, to congregations that are small and welcoming, but also to the mega-Churches. This essay looks at key characteristics of urban migrants and the significant elements of the Pentecostal/charismatic communities that attract them as new members. Particular attention is given both to the evolving political dimension of these communities and to the “gender paradox” whereby women are more likely to join Pentecostal/Charismatic Churches where they discover a renewed dignity and identity while these very Churches are largely governed by men. Examples are given as diverse as that among Protestant urban migrants in mainland China, and Catholic domestic and international migrants within and from the Philippines. The essay concludes with an analysis that looks at the data as a reflection of modernity and its consequent challenge to mainstream Churches that have as yet failed to adapt. 
 
 <b>Keywords:</b> Pentecostal Church, Charismatic Movement, the immigrants,Chinese immigrants, migrant Filipino, gender paradox of modernity
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 Gereja-gereja Pantekostal, juga gerakan Karismatik dalam Gereja-Gereja arus utama, merupakan sektor kekristenan yang sedang bertumbuh secara paling pesat. Secara khusus, para migran yang tercabut dari akarnya dalam Gereja mereka di tempat asal, mengarah ke komunitas-komunitas Pantekostal di daerahdaerah perkotaan, baik dalam jemaat-jemaat kecil, maupun dalam Gereja-Gereja mega. Esai ini memperlihatkan ciri-ciri kunci dari migran perkotaan dan unsur-unsur yang signifikan dari kalangan Pantakostal/ Karismatik yang menarik mereka sebagai anggota baru. Perhatian khusus diberikan kepada dimensi politik yang berkembang dan pada “paradoks gender” di mana perempuan lebih mungkin bergabung dalam Gereja Pantekostal/gerakan Karismatik, di mana mereka menemukan martabat dan jatidiri baru. Walau demikian, sebagian besar Gereja Pantekostal masih diatur oleh kaum lelaki. Beragam contoh ditampilkan, seperti yang terjadi di kalangan migran perkotaan Protestan di Cina daratan, dan juga di kalangan migran domestik dan internasional Katolik dari Filipina. Esai ini diakhiri dengan analisis yang memperlihatkan data yang mencerminkan modernitas, dan karena itu tantangan bagi GerejaGereja arus utama yang sampai kini gagal menghadapnya.
 
 <b>Kata-kata kunci:</b> Gereja Pentakostal, Gerakan Karismatik, kaum perantau, perantau Cina, migran Filipina, gender paradoks, modernitas
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Lee, Joseph Tse-Hei. "The Catholic Church in Taiwan. Birth, growth and development. Edited by Francis K. H. So, Beatrice K. F. Leung and Ellen Mary Mylod. (Christianity in Modern China.) Pp. xxiv + 265 incl. 10 figs and 8 tables. London–New York: Palgrave Macmillan, 2018. £72. 978 981 10 6664 1." Journal of Ecclesiastical History 70, no. 2 (2019): 425–26. http://dx.doi.org/10.1017/s0022046918002452.
Full textDissertations / Theses on the topic "Communism and Christianity - Catholic Church - China"
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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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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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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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Wang, Limin. "The unregistered and the registered Catholic Church in China reconciliation for the Catholic churches in the city of Xinxiang /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p033-0809.
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Manetti, Christina. "Sign of the times : the Znak circle and Catholic intellectual engagement in Communist Poland, 1945-1976 /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/10330.
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Torres, José William Lopes. ""Revolução... uma necessidade!: a Igreja Católica e a produção do anticomunismo em Caruaru-PE, no jornal a defesa (1958-1959)." Universidade Católica de Pernambuco, 2016. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=1206.
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Esta dissertação tem como objetivo analisar aspectos da produção e divulgação nos últimos anos da década de 50, do século XX, do discurso anticomunista de matriz católica integrista na sociedade caruaruense. Veiculado através do jornal A Defesa, esse discurso, construído pelos próceres e intelectuais da Igreja local, do clero e do
laicato, buscou a manutenção da hegemonia da Igreja e a da classe à qual seus líderes sentiam-se ligados. Para essa análise, partiu-se do entendimento, baseado em Foucault, de que as relações do cotidiano são constituídas com o uso de códigos e linguagens, nos quais o jogo da dominação e dos saberes impera, com a finalidade de manter, através do discurso, as formas de dominação na sociedade. Além de Foucault, para a elaboração do presente trabalho, também foram utilizados os conceitos de Certeau a fim de compreender o cotidiano. Práticas e relações cotidianas que colaboram para a manutenção, como também a produção dos sujeitos sociais por meio de discursos e relações nos interstícios da sociedade como uma arte de fazer e ser dos sujeitos cotidianos. Aplicando esse instrumental teórico
buscou-se analisar o discurso desenvolvido pela Igreja Católica, que se utilizou da linguagem da fé e da doutrina social formulada pelo papa Leão XIII, no final do século XIX, com a encíclica Rerum Novarum, a fim de coibir o avanço do comunismo no mundo e consequentemente no Brasil, como também na cidade de Caruaru,
Pernambuco local. Pesquisou-se a metodologia utilizada pela Igreja na difusão imagético-discursiva acerca do comunismo, que não se resumiu apenas em pregações durante as missas, mas buscou alcançar a grande maioria dos caruaruenses, lançando uma guerra santa contra o comunismo, por meio do jornal A Defesa.<br>The goal of this essay is to analize aspects of production and dissemination from the anticommunist speech of Catholic matrix in Caruaru society throuth the diocesan newspaper A Defesa, in the last years of the 50s of the twentieth century. This speech built by grandees and intellectual men from the local church both clergy and
laity, it tried to maintain the churchs hegemony and mass which leaders are connected. The analyze was based on Foucault, everyday relations are established with the use of codes and languages in which there are domination and knowledge, in order to keep forms of domination in society by the talking. In addition to Foucault,
it was also used the concepts of Certeau on the daily practices and relationships that contribute to the social networks, and the production of social subjects through speeches and relations of the society interstices, as an "art of doing and being. It is applying this theoretical tool, it analyzed the speech developed by the local Catholic
Church which used the language of faith and the social doctrine formulated by Pope Leo XIII and developed by his successors, in order to stop the spread of communism in the city of Caruaru, Pernambuco. It was researched the methodology used by the Church in imagistic discursive dissemination about communism that was not reduced
only in preaching at MISSA, but it wanted a big number of Caruaru people, it started a "holy war" against communism, through the newspaper A Defesa.
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"假想敌还是真正的敌人?: 天主教会在中国与中共的宗教控制 = Real or misperceived opposites? : the Catholic Church and the Chinese Communist Party's religious control". 2014. http://library.cuhk.edu.hk/record=b6116205.
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本文通过比较的视角来探索中共政权对中国天主教会包括官方与地下教会的特殊控制及其原因。自中共建国后，对比与其同宗同源，同为近代外来宗教的基督新教，中国天主教会长期以来受到中共严厉的控制。同时，近三十年来，基督新教在中国发展迅猛，成为当代中国发展最快的宗教，而在晚清和国民党政权下，基督新教在中国的发展一直远远落后于天主教。本文试图对这两个特殊现象进行研究。<br>对于中共的严厉控制，学界的普遍观点是将其归结为天主教会强大的外国背景和与梵蒂冈的关系； 而近三十年来基督新教在华迅猛发展的原因被认为是它改良的教义和积极的传教模式。然而，基督新教同样具有强大的外国背景，它改良的教义和传教模式自晚清起在中国并没有本质改变，为何只在中共政权下得到迅速发展？本文试图通过对比天主教与基督新教在教义与组织结构、在华传播模式与发展速度、在华对政治的参与等方面的差异，以及天主教会在中国与中共政权在意识形态与组织结构上的异同，来探索中共对天主教会的特殊对待是否存在更深层次的原因，并探讨两者之间是否存在不可调和的矛盾。<br>笔者认为，作为一个意识形态与组织高度合一的政权，中共害怕任何有严密统一全国性组织的宗教，不管它是否有外国背景。而作为有全国性统一严密组织的宗教组织，天主教会在中国之所以没有像"一贯道"和"法轮功"一样被中共消灭掉，是因为其与梵蒂冈的关系。作为"国际性合法宗教"，天主教得以在中国生存。与基督新教相比，天主教会在中国，作为一种保守的，不倾向于革命或改良的宗教组织，在主观上从未试图挑战政权，但是其政教合一的严密组织以及建立在儒家伦理和宗族（家族）基础上的稳定的网络结构，在客观上构成对中共政权的有力竞争与潜在威胁，因此受到中共严密控制。中共利用"自选自圣"的策略，保持天主教会在中国的分裂， 从而达到"分而治之"的目的。同时，中共保持天主教地下教会在中国有限度的存在，以维持其对中国天主教会的有效控制。<br>My research focuses on church-state relations in contemporary China, to explore whether or not the Catholic Church in China constitutes a threat to the Chinese Communist Party (CCP) regime. I am undertaking a comparative study of the CCP’s religious control over the Catholic and Protestant churches in mainland China through the approach of state-society relations, as well as a macroscopic view of political science with quantitative and qualitative analysis.<br>As they are both foreign-originated parts of Christianity, the Catholic Church has been subjected to much stricter controls from the mainland CCP since 1949 than the Protestant Churches. Furthermore, the Protestant churches have been the fastest growing religion in China in past three decades, but it had once grown relatively very slowly under late Qing and the KMT regimes, compared with the Catholicism. This research tries to explore these two strange phenomena, to study why the CCP has been so highly attentive towards the Catholic Church but has not eliminated it in mainland China.<br>Through expounding the differences between the Catholic Church and the Protestant churches in religious doctrines, organizational structures, propagation models, as well as development rates in China, which have been ignored by most scholars in the field, I try to interpret why the CCP has taken much tougher religious control over the Catholic Church, compared with the Protestant ones. Furthermore, I also make comparison between the Catholic Church and the CCP both of those are hierarchical organizations with highly unified ideologies, as well as different kinds of Universalism and Particularism.<br>In my view, the Catholic Church in China is different from Protestant churches, in that it has the tradition of "The Directives of Matteo Ricci," which expounded Christian doctrines in a Confucian way. It also comports with the traditional dependence on patriarchal clans (kinship) and obedience to secular authority found in Chinese society. It is not a social group that inclines to reform or revolution, but rather a conservative, exclusive, and highly stable one. Therefore, it has never intended to threaten or challenge the CCP’s authority. The opposition of the Catholic Church in China has been "misperceived" by the CCP.<br>As a regime highly unified in ideology and organization, the CCP’s state has been highly attentive toward any religion that has a nationwide, structured organization in China, whether it is of foreign or native provenance. Contrary to the common view in the field, it is argued that the Catholic Church could survive in China after 1949 -- in contrast to the "I-Kuan Tao" (Yi Guan Dao; eliminated in 1950’s), and "Falun Gong" (eliminated in recent years), because of its powerful world-wide network, its linkage with the Vatican. The CCP wants to maintain the disruption between the official and underground Catholic Churches in the Chinese mainland, to divide the Catholic Church and rule it in China.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>郝瑩.<br>Thesis submitted: October 2013.<br>Thesis (Ph.D.) Chinese University of Hong Kong, 2014.<br>Includes bibliographical references (leaves 219-236).<br>Abstracts also in English.<br>Hao Ying.
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"中國的宗敎政策: 以基督敎為硏究案例". 1994. http://library.cuhk.edu.hk/record=b5888102.
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論文(哲學碩士)--香港中文大學硏究院政治及公共行政學部,1994.<br>參考文獻: leaves 137-152<br>何榮漢.<br>圖表目錄 --- p.i<br>主要官方文件縮寫表 --- p.ii<br>Chapter 第一章 --- 導言 --- p.1-5<br>Chapter 第二章 --- 從國家與宗教的關係看中國共產黨的宗教政策 --- p.6-25<br>Chapter 第一節 --- 研究中共宗教政策的起點 --- p.6-11<br>Chapter 第二節 --- 中國共產黨與基督教的初步接觸 --- p.12-14<br>Chapter 第三節 --- 中共建國至文革前的宗教政策 --- p.15-17<br>Chapter 第四節 --- 文革期間的宗教政策 --- p.18-19<br>Chapter 第五節 --- 文革後的宗教政策 --- p.20-25<br>Chapter 第三章 --- 合法性危機下的宗教政策 --- p.26-58<br>Chapter 第一節 --- 八十年代的宗教政策：合法性的危機與回應 --- p.26-30<br>Chapter 第二節 --- 八十年代宗教政策的基礎：「十九號文件」 --- p.31-46<br>Chapter 第三節 --- 九十年代的宗教政策：從「宗教法」到「六號文件」 --- p.47-58<br>Chapter 第四章 --- 非官方意見中的基督教 --- p.59-86<br>Chapter 第一節 --- 引言 --- p.59-61<br>Chapter 第二節 --- 基督教作為一種道德取向的選擇 --- p.62-70<br>Chapter 第三節 --- 有關基督教與科學的關係 --- p.71-79<br>Chapter 第四節 --- 有關基督教對政治的影響 --- p.80-86<br>Chapter 第五章 --- 基督教--股社會力量的興起 --- p.87-102<br>Chapter 第一節 --- 關於國家與社會關係的討論 --- p.87-91<br>Chapter 第二節 --- 一股社會力量的興起 --- p.92-96<br>Chapter 第三節 --- 基督教在官方政策下的政治取向 --- p.97-102<br>Chapter 第六章 --- 结論 --- p.103-107<br>註釋<br>第一章 --- p.108<br>第二章 --- p.109-112<br>第三章 --- p.113-122<br>第四章 --- p.123-128<br>第五章 --- p.129-134<br>第六章 --- p.135-136<br>書目<br>中、英文單行本及文集 --- p.137-142<br>英文期刊論文 --- p.143-144<br>中文期刊論文及報章 --- p.145-152
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"建構公民社會: 澳門天主敎會屬下組織在公民社會形成中的角色". 1998. http://library.cuhk.edu.hk/record=b5889534.
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鍾志堅.<br>論文(哲學碩士)--香港中文大學, 1998.<br>參考文獻: leaves 152-168.<br>中英文摘要.<br>Zhong Zhijian.<br>論文摘要 --- p.i<br>Chapter 第一章 --- 導言 --- p.1<br>Chapter 第二章 --- 公民社會理論的重點回顧 --- p.7<br>Chapter 第一節 --- 三種公民社會觀點 --- p.8<br>Chapter 第二節 --- 三種公民社會理論的應用 --- p.16<br>Chapter 第三節 --- 小結 --- p.22<br>Chapter 第三章 --- 公民社會在澳門的軌跡 --- p.24<br>Chapter 第一節 --- 公民社會在澳門發展的遠因 --- p.25<br>Chapter 第二節 --- 公民社會在澳門發展的近因 --- p.56<br>Chapter 第三節 --- 公民社會在澳門浮現的不同面貌 --- p.76<br>Chapter 第四章 --- 澳門天主敎會屬下組織 在公民社會形成中的角色 --- p.80<br>Chapter 第一節 --- 羅馬天主敎會近代的改革 --- p.80<br>Chapter 第二節 --- 影響澳門天主敎會發展的外在因素 --- p.90<br>Chapter 第三節 --- 澳門天主敎會近代轉變的動力 --- p.95<br>Chapter 第四節 --- 澳門天主敎會屬下組織的發展 --- p.98<br>Chapter 第五節 --- 溝通行動理論的思考：敎會屬下組織 的民主參與個案--澳門敎育制度的 訂定 --- p.121<br>Chapter 第五章 --- 結論 --- p.136<br>註釋 --- p.152<br>參考書目 --- p.161
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"宗教建築的"變形記": 清代杭州城市史上的天后宮與天主堂 = Tianhou temples and Catholic Church : changing religious architecture in Qing dynasty Hangzhou". 2015. http://library.cuhk.edu.hk/record=b6116432.
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本文主要針對清代杭州城一棟性質在天后宮與天主堂之間多次轉化的宗教建築，探討其對清代杭州城社會生活與公共空間的影響。<br>除緒論、結論外，全文共包括四章。緒論介紹論文結構，並簡單梳理近來中國城市史研究的進展和相關議題。另外，在緒論中特別提到了韓書瑞（SusanNaquin）關於廟宇與明清北京城市歷史與生活的專著。此書透過宗教建築的變遷和作為城市公共場所的功能來看其對城市歷史的反映以及對城市生活的影響，對本文的研究視角和取徑產生了重要的指導作用。<br>第一章介紹清代杭州城內政治、經濟與宗教文化等不同區位的形成以及城市管理概況，以說明數座天后宮在杭州城內原本坐落的不同位置以及其後的主要變化。第二章以明末清初到雍正八年之間天主教在杭州的發展歷史為線索，介紹杭州天主堂的建立以及之後因為禁教而改做武林門天后宮的背景，藉以分梳政府宗教政策以及地方宗教管理實務之間的複雜互動。第三章探究武林門天后宮在雍正八年以後的發展，並特別著重討論官員、文人與紳商家族的各種互動關係。第四章討論由鴉片戰爭到太平天國軍隊撤離杭州的道光、咸豐、同治期間，武林門天后宮如何又在戰爭與外交局勢變動過程中而再回天后宮改為天主堂的歷史。結論強調：基於宗教建築不斷變化其性質、功能、以及在城市公共生活中扮演的不同角色，人們可以從中了解國家的對內與對外政策以及地方行政管理如何實際影響著城市的面貌，而變化的城市面貌，又將影響城市的歷史與公共生活。<br>This thesis examines the urban history of Qing dynasty Hangzhou by closely analyzing the religious architecture of one Tianhou temple and one Catholic Church. This examination summarizes the evolution of these features and offers some thoughts on the influence that those changes made to social life and public spaces in Hangzhou.<br>Apart from the introduction and conclusion, this thesis consists of four chapters. The introduction briefly reviews works Chinese urban history by scholars from Hong Kong, Taiwan, Mainland China and abroad. It then surveys the types of historical material used in the project. In particular, it reviews the contributions in Susan Naquin’s work on Beijing’stemples in Ming and Qing China as a major source of inspiration for the perspective taken in this work, as it draws upon Naquin’s perspective on religious architecture as a part of a city’s public space in order to combine an analysis on social life and urban history.<br>The first chapter discusses the history of Hangzhou’s administration and its political, economic, cultural and religious development in the Qing Dynasty. It then outlines the history of the locations and major changes to the Tianhou temples dedicated to the goddess Mazu throughout the city.<br>The second chapter begins at the end of Ming Dynasty and ends in 1730. Over this period of time, Catholicism became more popular in Hangzhou, and people built a glamorous Catholic church in the city. In 1730, provincial governor Liwei turned Hangzhou Catholic Church into the Wulin Men (the Gate of Wulin) Tianhou temple because of the Yongzheng Emperor’s prohibition of Catholicism. The case study in this chapter allows the author an opportunity to discuss the complicated interaction between governmental religious policy and local administration.<br>Chapter three concerns the development of Wulin Men Tianhou temple in the following century. This chapter pays special attention to the interaction of local government officials, literati, and gentry-merchant families.<br>Chapter four covers wars and changing diplomatic situations happened from the Opium War to the early years of the Tongzhi Reign. This chapter relates the lifting of the taboo on Catholicism in the late Qing and the transformation of the Wulin Men Tianhou temple back into a church.<br>The conclusion emphasizes: From the changing nature of religious buildings, as well as attention to its shifting functions and roles in urban life, one may understand something about how the internal and external policies of the government combined in local administration and development. This perspective can change our perspective on our city, which will in turn influence its history and public life.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>楊歌.<br>Parallel title from English abstract.<br>Thesis (M.Phil.) Chinese University of Hong Kong, 2015.<br>Includes bibliographical references (leaves 147-158).<br>Abstracts also in Chinese.<br>Yang Ge.
Books on the topic "Communism and Christianity - Catholic Church - China"
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Church militant: Bishop Kung and Catholic resistance in Communist Shanghai. Harvard University Press, 2011.
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Chan, Kim-Kwong. Struggling for survival: The experience of the Catholic Church in China from 1949-1970. Christian Study Centre on Chinese Religion and Culture, 1992.
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Towards a contextual ecclesiology: The Catholic Church in the People's Republic of China (1979-1983) : its life and theological implications. Phototech System Ltd., 1987.
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Coulson, Gail V. The enduring church: Christians in China and Hong Kong. Friendship Press, 1996.
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Dhar, Sachit. Where the universe becomes one nest: On Marxism and India, a study, or, on Christianity, India, and Marxism, a study. Monika Devi & Trustees, 1988.
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Zmijewski, Norbert A. The Catholic-Marxist ideological dialogue in Poland, 1945-1980. Brookfield, Vt., USA, 1991.
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Sajdak-Michnowska, Eulalia. Dialogowe przesłanki współdziałania katolików i marksistów w Polsce. Państwowe Wydawn. Nauk., 1989.
Find full textBook chapters on the topic "Communism and Christianity - Catholic Church - China"
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Ihnatowicz, Janusz A. "The Roman Catholic Church in Post-Communist Russia: Opportunities and Challenges." In Christianity After Communism. Routledge, 2018. http://dx.doi.org/10.4324/9780429501685-12.
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"Civil society and the role of the Catholic Church in contemporary China." In Christianity in Contemporary China. Routledge, 2013. http://dx.doi.org/10.4324/9780203094143-18.
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Kling, David W. "The Church of the East and the First Catholic Missions (635–1840)." In A History of Christian Conversion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0017.
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This chapter opens with a broad survey of Christianity’s initial appearance in West Asia and the several papal-sponsored sending missions of a handful of friars that followed. It then moves to a more extended treatment of the first organized and subsidized effort by the Church to penetrate China with the gospel—the first Jesuit mission of the sixteenth and seventeenth centuries. Particular attention is given to the conversionary efforts of Matteo Ricci, the conversion of Xu Guangqi, and European missionary attempts to convert rural people and villagers. The chapter concludes with a brief discussion of the homegrown variety of Christianity that survived during the period when Christianity was officially outlawed in China as a heterodox and “perverse sect.”
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Introvigne, Massimo. "Some Conclusions." In Inside The Church of Almighty God. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190089092.003.0009.
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The confrontation between the Chinese regime and The Church of Almighty God does not happen in a vacuum. The chapter reconstructs the different attitudes the Chinese Communist Party has had toward religions. Mao originally believed that, with the progress of Communism in China, religion will naturally disappear. Meanwhile, he tried to control it through five national associations (Catholic, Protestant, Muslim, Buddhist, and Daoist), to which all believers should mandatorily adhere. This strategy, however, failed to prevent the growth of independent religious bodies, and the Cultural Revolution tried to wipe religion out entirely. After the dust of the Cultural Revolution settled, Deng Xiaoping restored the five national associations and granted religion a limited tolerance. The chapter also shows that, under Xi Jinping, the attitude toward religion became again more negative. The groups banned as xie jiao suffer more than all the others.
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Malcolm, Elizabeth, and Dianne Hall. "Catholic Irish Australia and the Labor Movement." In Frontiers of Labor. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252041839.003.0008.
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The Australian and American labor movements attracted the support of many Irish Catholic immigrants. Yet in Australia, the relationship between the Catholic community and organized labor was never an easy one. State funding of church schools was a perennial problem: Catholic leaders demanded it, while the Australian Labor Party (ALP) equivocated over the issue. This chapter investigates two further issues that also seriously tested the relationship: one involving race, the other nationalism. In the 1890s, the labor movement supported a ban on “colored” immigration, yet the Catholic Church aspired to play a leading role in missions to China. In debates around immigration restriction, Cardinal Moran of Sydney therefore sought to avoid offending the Chinese by attacking instead British attempts to dictate Australia’s immigration policy. During World War I, the ALP, which supported Britain and the empire, found the rise of anti-British republicanism in Ireland a difficult issue to manage. As a result, although sympathetic to Irish grievances, labor newspapers were very selective in their reporting and sought to impose a class, rather than a nationalist, interpretation on events. In both these cases conflict was contained, and it was not until the 1950s that a major split involving Catholics and the ALP occurred, this time over the issue of communism.
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Jones, Arun W. "Protestants and Anglicans." In Christianity in South and Central Asia. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0023.
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Asian churches created numerous and vigorous Christian communities that by the seventh century were spread from Iran to China, India and Sri Lanka. Over the centuries, Roman Catholic Church, various Orthodox churches from both the Western and Eastern/Southern branches of Christianity, Protestant churches, and most recently Pentecostal and Independent churches have established churches in South and Central Asia. In Central Asia, the smattering of Protestants today mostly belong to various minority ethnic groups such as the German Lutherans and Korean Baptists, Methodists and Presbyterians. However, converts from other groups are joining Protestant churches. In none of the countries is Christianity the religion of the majority of the population; and among Christians in each country, confessional Protestants and Anglicans consist of a minority of believers. This leaves them socially and politically vulnerable to the majority population and to governments. Confessional Protestant and Anglican churches can be of foreign populations, identified with a particular region (e.g Tamil Nadu Lutherans), or spread across the nation (national churches such as the Methodist Church in India). Confessional Protestant and Anglican churches provide South and Central Asia add richness and complexity of Christian life and diversity to the church universal.
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Kečka, Roman. "Contemporary Models of Marian Discourse in Slovakia." In Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.126-151.
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According to the 2001 census, the majority of Slovakia's population statistically follows the Catholic confession of Roman or Byzantine rites. In both rites, the Marian devotion has a consider- able place in religious reflection and spirituality. This study explores the religious discourse of the Marian devotion as it appears in available books and booklets on this topic. The main focus of the chapter is a comparison of the Marian discourse in Slovakia (representing a post-socialist country) and the Marian discourse in neighbouring Austria (representing a ‘Western’ country with no socialist history). For this purpose, a sample of Mariological reflections and spiritual texts was created based on their availability in all Catholic bookstores in the capital of Slovakia (Bratislava) and the capital of Austria (Vienna). The reason for this choice is that these bookstores offer books that mirror the living intellectual and religious brainstorming and reflect Christianity, in par-ticularly the pattern of the Marian discourse of the recent decades in both countries. The study comments on the absence of modern Marian literature in Slovak bookstores. The author also analyses the Marian vocabulary and topics in the both samples. The author distinguishes three existing models of the Marian discourse in Slovakia, all of traditional origin, portraying Mary as an unselfish and patient mother, Mary loving conditionally and restraining God's anger; Mary leading the legions against Satan and crushing his head. All three models are based on the traditional images of Mary and, within the Christian communities, are not understood as contradictory, but complementary. Compared to Western Christianity, the Marian discourse in Slovakia lacks two recurrent models: (1) the progressive 20th/21st century model, and (2) the traditionalist and fundamentalist mod- el. The first model has created a Marian vocabulary and contents representing a self-confident, social and communicative model of Mary. This model presents an alternative to the old models combining mild or triumphant vocabulary with mild or triumphant contents. The second model which is absent among Slovak believers is the Marian discourse of the traditionalist and fundamentalist groups of each age tolerated by official Church structures. These traditionalist and fundamentalist groups return to the old Marian vocabulary and contents that is triumphant, militant and – in this modern version – has an offensive character. This form of discourse, created as a reaction to progressive Christian groups – did not emerge in Slovakia, since there were no progressive Christian movements. Based on the research of the author, the Slovak Marian re- flection and spirituality result from traditional beliefs, having no affinity to Western progressive and traditionalist models. In this regard, it can be stated that Slovakia's isolation from the European spiritual development, which has caused traditional devotion to be fixed in its forms, is, paradoxically, continuing also after the fall of Communism in the era of religious freedom. The comparative discoursive analysis of Mariological literature in Slovakia and its Western neighbour – Austria has showed that the Slovak religious landscape is far more traditional (but not traditionalist) than the current trends in the ‘Western’ religious discourse.