Relevant bibliographies by topics / Missionary ; China

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Missionary ; China'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Missionary ; China"

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Anderson, Gerald. "Peter Parker and the Introduction of Western Medicine in China Peter Parker et l'introduction de la médecine occidentale en Chine Peter Parker und die Einführung westlicher Medizin in China Peter Parker y la Introducción de Medicina Occidental en China." Mission Studies 23, no. 2 (2006): 203–38. http://dx.doi.org/10.1163/157338306778985776.

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AbstractIn the context of the life and missionary career of Peter Parker, M.D., a graduate of Yale who went to China in 1834, this article looks first at three issues: Who was the first medical missionary? Who was the first medical missionary in China? Who first introduced Western medicine in China?It also considers the tensions in the emerging understanding of the role of a medical missionary in the mid-nineteenth century, and the problems this caused for Parker, which led to his dismissal by the American Board of Commissioners for Foreign Missions.It then assesses the role of Parker as an American diplomat, when he became involved, first as a part-time secretary and interpreter, and confidential advisor, for the U.S. Commissioner to China, and helped to negotiate the first treaty between China and the United States in 1844. And later when Parker himself was appointed as the US Commissioner, and proposed aggressive military action against China, which led to his recall by the US State Department.Finally, in retirement for 30 years in Washington, DC, Parker received numerous honors and recognition, including appointment as a corporate member of the American Board, which earlier had terminated him as a missionary. Jetant un regard sur la vie et la carrière missionnaire de Peter Parker, M.D., diplômé de Yale parti en Chine en 1834, cet article pose d'abord trois questions: Qui a été le premier missionnaire médecin? Qui a été le premier missionnaire médecin en Chine? Qui a le premier introduit la médecine occidentale en Chine?Il considère aussi les tensions à l'œuvre dans la conception progressive du rôle d'un missionnaire médecin au milieu du dix-neuvième siècle, et les problèmes que cela a causé à Parker, allant jusqu'à la démission de ses fonctions par le Bureau américain des Missions étrangères.Il évalue ensuite le rôle de Parker comme diplomate américain lorsqu'il entra en scène d'abord comme secrétaire-interprète à temps partiel et conseiller particulier du Haut-commissaire américain pour la Chine, et qu'il aida à négocier le premier traité entre la Chine et les Etats-Unis en 1844. Et plus tard, lorsque Parker fut lui-même nommé Haut-commissaire américain et proposa une action militaire agressive contre la Chine, ce qui conduit à son rappel par le Département d'Etat américain.Finalement, retiré pendant trente ans à Washington, D.C., Parker reçut reconnaissance et de nombreux honneurs, y compris sa nomination au Bureau américain qui l'avait démis comme missionnaire quelques années auparavant. Im Zusammenhang mit dem Leben und der Missionslaufbahn des Arztes Peter Parker, einem Absolventen von Yale, der 1834 nach China ging, beleuchtet dieser Artikel eingangs drei Fragen: Wer war der erste ärztliche Missionar? Wer war der erste ärztliche Missionar in China? Wer hat die westliche Medizin als erster in China eingeführt?Der Artikel behandelt auch die Spannung zwischen dem damals entstehenden Begriff der Aufgabe eines ärztlichen Missionars Mitte des 19. Jahrhunderts und den Problemen, die er für Parker bedeutete und die zu seiner Entlassung vom American Board of Commissioners für auswärtige Mission führte.Dann bewertet der Artikel die Rolle Parkers als amerikanischer Diplomat, als er zuerst als Teilzeit Sekretär, Übersetzer und geheimer Berater für den US Commissioner in China arbeitete und ihm half, 1844 den ersten Vertrag zwischen China und den USA auszuhandeln. Und später, als Parker selbst zum US Commissioner bestellt wurde und eine aggressive militärische Vorgangsweise gegen China vorschlug, was zu seiner Abberufung durch das US State Department führte.Schließlich, über 30 Jahre im Ruhestand in Washington D.C., erhielt Parker zahlreiche Ehren und Anerkennung, eingeschlossen seine Berufung als Vollmitglied des American Board, das ihn früher als Missionar abgesetzt hatte. En el contexto de la vida y carrera misionera de Peter Parker, M.D., un graduado de la universidad Yale que fue a China en 1834, este artículo examina primero tres asuntos: ¿Quién era el primero misionero médico? ¿Quién era el primero misionero médico en China? ¿Quién era el primero para introducir medicina Occidental en China?También considera las tensiones en el entendimiento desallorrando del papel de un misionero médico en el siglo medio-decimonono, y los problemas éstas causó para Parker, que llevó a su despido por el Junta Norteamericano de Comisionados de las Misiones Extranjeras.Luego el articulo evalúa el papel de Parker como un diplomático norteamericano, cuando llegó a ser ocupado, primero como una secretaria de la jornada incompleta e intérprete, y consejero confidencial, para el EE.UU. Comisionado a China, y ayudó negociar el primer tratado entre China y los Estados Unidos en 1844. Y más tarde cuando Parker que se fijó como el Comisionado estadounidense, y se propuso acción agresiva militar contra China, que resultó en su revocación por el EE.UU. Departamento Estatal.Finalmente, durante su jubilación de 30 años en Washington, D.C., Parker recibió honores numerosos y reconocimiento, incluso su nombramiento como un miembro corporativo de la Junta Norteamericana, que más temprano lo había terminado como un misionero.
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Smalley, Martha Lund. "Missionary museums in china." Material Religion 8, no. 1 (March 2012): 105–7. http://dx.doi.org/10.2752/175183412x13286288798097.

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Hillier, S. M. "Missionary Medicine in China (Book)." Sociology of Health and Illness 12, no. 2 (June 1990): 238–39. http://dx.doi.org/10.1111/1467-9566.ep11377164.

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Ball, Michael. "A MISSIONARY FAMILY IN CHINA." Baptist Quarterly 43, no. 1 (January 2009): 35–48. http://dx.doi.org/10.1179/bqu.2009.43.1.004.

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Chen, Peiyao. "The Transformation of Jesuits Strategy for Buddhism Based on the Jesuits Works in Early Modern China." Asian Journal of Social Science Studies 4, no. 4 (November 6, 2019): 119. http://dx.doi.org/10.20849/ajsss.v4i4.695.

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The Jesuits began their missionary work in Asia in the 16th century. After the missions in India and Japan, they tried to enter China and spread Catholicism at the end of the 16th century (Note 1). Due to the special political and cultural environment of China at that time, the missionary experience of Jesuits in India and Japan did not fully apply to Chinese society, which caused their missionary process to be rocky (Note 2). In order to adapt to the different environment of the Ming dynasty, Jesuits had to actively adjust their missionary strategies. After a period of observation and exploration, Jesuits used a missionary method of preaching through books in Ming and Qing dynasties (Note 3). Therefore, the adjustments of their missionary strategies are also reflected in their Chinese missionary works, including the adjustments of Jesuits’ evaluation of Buddhism in their Chinese missionary works, which is a question worthy of attention and research.
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Yanli, Gao. "Judd's China: a missionary congressman and US–China policy." Journal of Modern Chinese History 2, no. 2 (December 2008): 197–219. http://dx.doi.org/10.1080/17535650802489500.

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Webster, David. "After the Missionaries: Churches and Human Rights NGOs in Canadian relations with China." Journal of American-East Asian Relations 20, no. 2-3 (2013): 216–33. http://dx.doi.org/10.1163/18765610-02003009.

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Canadian relations with China, historically, have been driven by missionary work and the search for expanded trade. Missionary work drew on the search for souls to save, but morphed into development (building schools and hospitals). Trade promotion, meanwhile, drew on age-old tropes of “Oriental riches” and “the China market.” The missionary and merchant impulses have intertwined in Sino-Canadian relations. This article examines the post-missionary engagement of Canadian churches and human rights advocacy of Canadian non-governmental organizations with China since the 1970s. The focus is on two ecumenical coalitions the Canadian churches sponsored: the Canada China Programme and the Canada Asia Working Group. The former emphasized themes of partnership with Chinese Christian networks as the People’s Republic of China began to open up to the world; the latter stressed advocacy for human rights and economic justice. The tensions within these coalitions illustrate the larger tension between engagement and trade on the one hand, and rights advocacy on the other, in Sino-Canadian relations. These case studies also show the importance of non-state actors in trans-Pacific relations.
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Hanan, Patrick. "The Missionary Novels of Nineteenth-Century China." Harvard Journal of Asiatic Studies 60, no. 2 (December 2000): 413. http://dx.doi.org/10.2307/2652631.

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Whitehead, Raymond L., Suzanne Wilson Barnett, and John King Fairbank. "Christianity in China. Early Protestant Missionary Writings." Pacific Affairs 59, no. 2 (1986): 307. http://dx.doi.org/10.2307/2758956.

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Kwong, Luke S. K. "Dr Alexander Maclean Mackay: Profile of a China Medical Missionary." Modern Asian Studies 31, no. 2 (May 1997): 415–44. http://dx.doi.org/10.1017/s0026749x00014360.

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Compared to missionaries like Timothy Richard (1845–1919) and Hudson Taylor (1832–1905), Dr Alexander Maclean Mackay is a name almost unknown in the annals of Christian evangelism in China. The personnel roster of the London Missionary Society, to which he initially belonged, did boast of such luminaries as Robert Morrison (1782–1834), a pioneering Protestant preacher in early nineteenth-century China and James Legge (1815–1897), a missionary turned Sinologist and Oxford don. But Mackay, as one of the Mission's numerous field workers, is not likely to be found in such distinguished company. In fact, his sojourn in China, in comparison, was relatively brief. It lasted not quite six years, from January 1891 to September 1896, when he died of cholera and was buried in China. In many ways, he was merely another missionary, one of the many men and women, Catholic and Protestant, who had toiled in China, then faded into oblivion, and have since eluded the eye of the historical researcher.
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Dissertations / Theses on the topic "Missionary ; China"

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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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Woodbridge, David Owen. "Missionary primitivism and Chinese modernity : the Brethren in twentieth-century China." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/missionary-primitivism-and-chinese-modernity-the-brethren-in-twentiethcentury-china(f9573467-66b1-4836-b352-bc93036a34aa).html.

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Using previously undocumented archival material, this dissertation examines missionaries from the Brethren agency Echoes of Service. A consideration of missionary primitivism provides a more complex picture of the mission engagement with China. The Brethren are a radical evangelical group that originated in Britain in the nineteenth century. They looked backwards to an original ideal of Christian faith and church organisation, which they sought to revive in the modern world. This was a reaction against modernity, but it should also be seen as part of modernity. The Brethren attempt to take missionary primitivism to China demonstrates how Christianity in the West and in China during this period were mutually constitutive, with influences circulating freely and unpredictably between the two. The thesis is organised into five chapters which develop these themes. Chapter one focuses on changes taking place in Britain at the start of the twentieth century, and shows how the promotion of missionary primitivism abroad was seen as essential for the health of the Brethren movement at home. In particular, missionary supporters elevated the individual missionary who operated according to simple, scriptural principles. Accordingly, the remainder of the thesis focuses on a number of individuals who sought to enact this model in different ways and in a variety of settings. Chapter two examines Watchman Nee, the founder of the Little Flock movement. Nee appropriated missionary primitivism as a means of establishing a truly independent Chinese Christianity, and his success provoked extreme and contrasting responses from Christians in the West. In addition, although Nee emphasised the primitive character of his movement, its immediate context was the cosmopolitan, bourgeois world of China’s treaty-ports. Chapters three and four examine the work of Brethren missionaries on China’s margins, specifically on the Sino-Mongolian and Sino-Tibetan borders. Missionary primitivism lauded its pioneers in these ‘regions beyond’, which were seen as arenas where a Brethren missionary could truly fulfil their calling. The remoteness of these places also meant that the modernity of a missionary became more pronounced. Through administering modern medicine or as a result of business or political contacts, missionaries would often become important figures in the mediation of modernity in these regions. Finally, chapter five examines missionary primitivism in the context of decolonisation. Two points of continuity are particularly noted: first, the survival and growth of the Little Flock in communist China has led to it becoming a significant feature of the landscape of popular religion in contemporary China. The memorialisation of Watchman Nee has also left an enduring legacy among Christians in the West. Second, the Echoes missionary George Patterson, after being involved in the mission to Tibet, began reporting about and campaigning for the Tibetan cause. Though he saw this as a continuation of his missionary calling, it has led to him promoting causes at tension with his earlier convictions. These regional stories of missionary primitivism serve to challenge existing paradigms of modern Chinese history. They demonstrate that, rather than seeing the modern as superseding the primitive, the relationship between the two should be seen as a coterminous and symbiotic one. In addition, the emergence of modern and primitive forms should be seen as a product of the free movement of influences between China and the West, and of their mixing in a variety of contexts.
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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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Kaiser, Andrew Terry. "Encountering China : the evolution of Timothy Richard's missionary thought (1870-1891)." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11758.

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In pursuit of the conversion of others, cross-cultural missionaries often experience their own “conversions.” This thesis explores the ways in which one particular missionary, the Welshman Timothy Richard (1845–1919), was transformed by his encounter with China. Focusing specifically on the evolution of his understanding and practice of Christian mission during the first half of his career with the Baptist Missionary Society, the study is structured chronologically in order to capture the important ways in which Richard’s experiences shaped his adaptations in mission. Each of Richard’s adaptations is examined within its appropriate historical and cultural context through analysis of his published and unpublished writings—all while paying careful attention to Richard’s identity as a Welsh Baptist missionary. This approach reveals that rather than softening his commitment to conversion in response to his encounters with China, Richard was driven by his persistent evangelical convictions to adapt his missionary methods in pursuit of greater results. When his experiences in Shandong and Shanxi provinces convinced him that Christianity fulfilled China’s own religious past and that God’s Kingdom promised blessings for souls in this life as well as in the next, Richard widened his theological horizons to incorporate these ideas without abandoning his essential understanding of the Christian gospel. As Richard adjusted to the realities of mission in the Chinese context, his growing empathy for Chinese people and their culture increasingly shaped his adaptations, ultimately leading him to advocate methods and emphases on the moral evidences for Christianity that were unacceptable to some of his missionary colleagues and to leaders in other missions, notably James Hudson Taylor. As the first critical work of length to focus on the early half of Richard’s missionary career, this thesis fills a gap in current scholarship on Victorian Protestant missions in China, offering a challenge to the simplistic conservative/liberal dichotomies often used to categorize missionaries. The revised picture of Richard that emerges reveals his original understanding of “the worthy” in Matthew 10, his indebtedness to Chinese sectarian religion, his early application of indigenous principles, his integration of evangelism and famine relief work, his relative unimportance in the China Inland Mission “Shanxi spirit” controversies of the 1880s, and—most significantly—his instrumental rather than evangelistic interest in the scholar-officials of China. By highlighting the priority of the Chinese (religious) context for Richard’s transformation, this thesis also contributes to the growing volume of historiography on Christianity in modern China that emphasizes the multidirectional influences present in the encounters between Christianity and Chinese culture and religion. Finally, connections between Richard’s evolution and changes taking place within the larger missionary community are also explored, situating Richard within wider discussions of accommodationism in mission, the rise of social Christianity, and evangelistic precursors to fulfillment theology.
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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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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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Cliff, Norman Howard. "A history of the Protestant movement in Shandong province, China, 1859-1951." Thesis, University of Buckingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343518.

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Kao, Chen-yang. "The cultural revolution and the post-missionary transformation of protestantism in China." Thesis, Lancaster University, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.533087.

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Miller, Anthony J. "PIONEERS IN EXILE: THE CHINA INLAND MISSION AND MISSIONARY MOBILITY IN CHINA AND SOUTHEAST ASIA, 1943-1989." UKnowledge, 2015. http://uknowledge.uky.edu/history_etds/26.

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My dissertation explores how the movement of missionaries across Asia responded to the currents of nationalism, decolonization, and the Cold War producing ideas about sovereignty, race, and religious rights. More specifically, it looks at how U.S. evangelicals in the China Inland Mission, an international and interdenominational mission society, collaborated with Christians in the Atlantic and Pacific worlds. While doing so it also details the oft-neglected study of the post-China careers of former China missionaries by extensive use of oral histories. Forced to abandon its only field by the Chinese Communist Party, the mission redeployed as the Overseas Missionary Fellowship sending agents to new nations such as Japan, Indonesia, and Thailand and amongst the overseas Chinese populations scattered across Southeast Asia. The last chapter looks at the OMF’s return to the People’s Republic of China as tourists and expatriates as the means by which “rapprochement” took on religious meanings. Ultimately, I argue missionary mobility produced ideas about religious freedom as a human right across the international community rooted in ambivalent, racialized attitudes toward Asians.
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Chiu, Ip Sau-sheung Margaret, and 趙葉秀常. "A study of Alexander Williamson's (1829-1890) missionary activities in late Qing China =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B44569828.

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Books on the topic "Missionary ; China"

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Wellman, Sam. Gladys Aylward: Missionary in China. Uhrichsville, Ohio: Barbour Pub., 1998.

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Branyon, Beth. Miss Jessie: Missionary nurse in China. Franklin, Tenn: Providence House Publishers, 1996.

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Bollback, Anthony G. To China and back. Camp Hill, Pa: Christian Publications,c, 1991.

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From the missionary days to Reagan: US China policy. Moscow: Progress Publishers, 1987.

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Lazich, Michael C. E.C. Bridgman (1801-1861), America's first missionary to China. Lewiston, N.Y: E. Mellen Press, 2000.

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Nelson, Henry S. Doctor with big shoes: Missionary experiences in China and Africa. Franklin, Tenn: Providence House Publishers, 1995.

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Morris, Gwendoline. Go east young woman: Missionary memories of China and India. London: G. Smith, 1996.

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William Scott Ament and the Boxer Rebellion: Heroism, hubris, and the "ideal missionary". Jefferson, N.C: McFarland & Co., Inc., Publishers, 2009.

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Missionary medicine in China: A study of two Canadian Protestant missions in China before 1937. Lanham, MD: University Press of America, 1988.

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Lamb, Margaret Yarwood. Going it alone: Mary Andrews-missionary to China, 1938 to 1951. Sydney South, Australia: Aquila Press, 1995.

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Book chapters on the topic "Missionary ; China"

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Ping, Hao. "A nonconformist missionary (1922–1926)." In John Leighton Stuart’s Missionary-Educator’s Career in China, 73–101. 1 [edition]. | New York : Routledge, 2017. | Series: China perspectives series | Original Chinese title Wu nai de jie ju translated and published as 2 separate volumes--John Leighton Stuart’s political and missionary-educator (above) carrers in China.: Routledge, 2017. http://dx.doi.org/10.4324/9781315542461-4.

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Ping, Hao. "Stuart’s return to China as a missionary (1876–1908)." In John Leighton Stuart’s Missionary-Educator’s Career in China, 1–16. 1 [edition]. | New York : Routledge, 2017. | Series: China perspectives series | Original Chinese title Wu nai de jie ju translated and published as 2 separate volumes--John Leighton Stuart’s political and missionary-educator (above) carrers in China.: Routledge, 2017. http://dx.doi.org/10.4324/9781315542461-1.

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Ping, Hao. "Amidst the storm of the 1911 Revolution (1908–1918)." In John Leighton Stuart’s Missionary-Educator’s Career in China, 17–41. 1 [edition]. | New York : Routledge, 2017. | Series: China perspectives series | Original Chinese title Wu nai de jie ju translated and published as 2 separate volumes--John Leighton Stuart’s political and missionary-educator (above) carrers in China.: Routledge, 2017. http://dx.doi.org/10.4324/9781315542461-2.

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Ping, Hao. "Stuart’s assumption of Yenching University’s presidency (1919–1921)." In John Leighton Stuart’s Missionary-Educator’s Career in China, 42–72. 1 [edition]. | New York : Routledge, 2017. | Series: China perspectives series | Original Chinese title Wu nai de jie ju translated and published as 2 separate volumes--John Leighton Stuart’s political and missionary-educator (above) carrers in China.: Routledge, 2017. http://dx.doi.org/10.4324/9781315542461-3.

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Ping, Hao. "Ascension of Yenching to a first-rate university (1927–1937)." In John Leighton Stuart’s Missionary-Educator’s Career in China, 102–33. 1 [edition]. | New York : Routledge, 2017. | Series: China perspectives series | Original Chinese title Wu nai de jie ju translated and published as 2 separate volumes--John Leighton Stuart’s political and missionary-educator (above) carrers in China.: Routledge, 2017. http://dx.doi.org/10.4324/9781315542461-5.

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Ping, Hao. "Stuart’s relationship with Yenching faculty and students (1919–1941)." In John Leighton Stuart’s Missionary-Educator’s Career in China, 134–61. 1 [edition]. | New York : Routledge, 2017. | Series: China perspectives series | Original Chinese title Wu nai de jie ju translated and published as 2 separate volumes--John Leighton Stuart’s political and missionary-educator (above) carrers in China.: Routledge, 2017. http://dx.doi.org/10.4324/9781315542461-6.

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Ping, Hao. "Afterword of the first Chinese edition." In John Leighton Stuart’s Missionary-Educator’s Career in China, 162–64. 1 [edition]. | New York : Routledge, 2017. | Series: China perspectives series | Original Chinese title Wu nai de jie ju translated and published as 2 separate volumes--John Leighton Stuart’s political and missionary-educator (above) carrers in China.: Routledge, 2017. http://dx.doi.org/10.4324/9781315542461-7.

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Ping, Hao. "Postscript of the second Chinese edition." In John Leighton Stuart’s Missionary-Educator’s Career in China, 165–68. 1 [edition]. | New York : Routledge, 2017. | Series: China perspectives series | Original Chinese title Wu nai de jie ju translated and published as 2 separate volumes--John Leighton Stuart’s political and missionary-educator (above) carrers in China.: Routledge, 2017. http://dx.doi.org/10.4324/9781315542461-8.

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Krysko, Michael A. "“Win China for Christ through Radio”: Religious Broadcasting and the American Missionary Movement in Nationalist China." In American Radio in China, 126–53. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230301931_6.

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Ferens, Dominika. "The Deserving Heathen: Missionary Ethnography of China and Its American Converts." In Trans-Pacific Interactions, 185–204. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230101302_10.

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