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Dissertations / Theses on the topic 'Missionary ; China'
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1
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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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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Lear, Shana D. "Examining Protestant Missionary Education in North China: Three Schools for Girls, 1872-1924." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1244051889.
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Chow, Chi-lien Grace, and 周慈蓮. "The role of English in two Hong Kong missionary schools." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2002. http://hub.hku.hk/bib/B31953438.
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Zhang, Tao. "Media and modernity : the influence of the missionary press in late Qing dynasty China." Thesis, Nottingham Trent University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.410531.
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The aim of the thesis is to trace the contours of the emergence of the modern Chinese press from its origins in the western Christian missionary press in the late 19th century. The study analyses the subsequent transformations this brought about in Chinese culture and society - its transition to modernity - and explores some of the consequences of this for the situation the Chinese media face today. I attempt to show that the development of modern print journalism - from the missionary press to the Chinese 'gentry-scholars' press - was an integral part of the rise of modern Chinese society. Drawing on theoretical approaches provided by western theorists - Anthony Giddens, Harold Innis, Antonio Gramsci and, most significantly, JUrgen Haberrnas - the study firstly builds a theoretical framework for the investigation of the missionary press's contribution to the shaping of early modernity in China. As a prelude to the analysis of the impact of the western missionary press, the study next sketches the history of the imperial press and the related social structure of traditional China. Then, the picture of an emergent modern Chinese press is drawn, focusing on the case study of 'WGGB', the most influential missionary journal in the late 19th century. With these historical data, the study applies the theoretical framework to scrutinize the profound influences of the missionary press from four perspectives: a new sense of time-space and cosmology; innovation in printing technology; a changing sense of national identity; and the rise of 'the scholars' public sphere'. However the study does not assume the missionary press to be the sale agency of modern transformation for the Chinese press and the 'scholar-gentry' class. Rather, it probes the role which Confucian tradition played in China's transition to modernity. A critical assessment is also offered to deal with the controversies and complexities aroused by the notion of 'cultural imperialism' on the missionary enterprises, including the press, in the 19th century. Finally, the study concludes that the 19th century missionary press, though it produced enormous influences upon Chinese society and particularly the gentry scholars, failed to establish the liberty of the press as a sustainable institution. Over a century, Chinese intellectuals are still seeking for a free press in the tug between Chinese tradition and western modernity.
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Chien, Joseph Yao-Cheng. "Missionary enigma the return of Hong Kong to China and the prospect for Christian mission /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Chatterton, Jocelyn Mary. "Protestant medical missionary experience during the war in China 1937-1945 : the case of Hubei Province." Thesis, SOAS, University of London, 2010. http://eprints.soas.ac.uk/16916/.
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During the war medical missionaries were able to demonstrate fully their raison d’être of service and professionalism to the Chinese and their fellow countrymen. In retrospect it can be seen that the war proved to be a golden age of opportunity for individual medical missionaries providing them with professional, personal and religious opportunity. It was a period when they felt both needed and wanted in China, and they showed great resourcefulness in response to the constraints placed upon their professional work as a result of military action. When those in occupied China lost all contact with their home bases medical missionaries shouldered additional administrative responsibilities which increased their already heavy workload. Whether in Free, or occupied China, medical missionaries were forced to make their own decisions in the field, and the bureaucratic-professional relationship with their home bases became strained. On the ground they experienced a flowering of inter-denominational co-operation. While responsible for the health of their fellow internees in the internment camps some medical missionaries were unexpectedly subjected to accusations of inexperience and nepotism. Shared hardship did not forge solidarity. The internment of medical missionaries, combined with Japanese religious policy, which deliberately sought to weaken Chinese Christian ties with foreigners, gave Chinese Christians the opportunity to manage mission hospitals and clinics without western supervision. Post-war, supported by the National government’s National Health Administration policies, this newly experienced autonomy accelerated and reinforced the movement of Chinese personnel into positions of authority within mission hospitals. The end of the war thus marked not only the ebbing away of the medical missionary golden age but also pointed to the demise of medical missionary work in China since even without the Communist take-over, as more Chinese medical personnel graduated, medical missionaries were likely to become less needed and wanted.
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Williams, Cecil Peter. "The recruitment and training of overseas missionaries in England between 1850 and 1900 : with special reference to the records of the Church Missionary Society, the Wesleyan Methodist Missionary Society, the London Missionary Society and the China Inland Mission." Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.705178.
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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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Yang, Ruth Ming Hao. "Research of the missions strategy of the Christian and Missionary Alliance in Taiwan." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.
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Lau, Tze-yui. "James Legge (1815-1897) and Chinese culture : a missiological study in scholarship, translation and evangelization." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/17561.
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The primary objective of this study is to re-tell the story of a largely neglected figure in the history of Christian missions in China, James Legge (1815-1897), from a modern missiological perspective. As a Scottish missionary from the Congregational (nonconformist) church background, Legge worked for the London Missionary Society in Hong Kong, a British Crown Colony, for almost thirty years. He later became the first Professor of Chinese at the Oxford University and probably the most important sinologist of the nineteenth century. This study tries to apply the "translation principle" proposed by A. F. Walls to illustrate that the career of Legge in scholarship, translation and evangelization has undergone a process of "conversion" and "transformation" which resulted in Legge' s constant revision of his viewpoints on Chinese cul tu re. Legge' s genuine appreciation and sympathetic understanding of the Chinese cultural heritage grew gradually and as a "converted" missionary Legge was willing to criticize severely the deed of all "Christian nations". Through the monumental task of translating the Chinese Classics into English, Legge not only served as a bridge-builder between two spheres of culture; he also came to the conclusion that the ancient religion of China was monotheistic and that the teaching of the Chinese sages like Confucius, Mencius, and Lao-tze (Laozi) would suggest valuable lessons to those who claimed themselves as Christians. He also declared that the terms "Shang Ti" (Shangdi) and "T'ien" (Tian) found in the Chinese Classics actually stood for the idea of the one true God in the Christian Scriptures. Several of Legge's Chinese colleagues like Ho Tsunshin (1817-1871), Wang Tao (1828-1897), and Hung Jen-kan (1822-1864) were involved in the two way translation of integrating Western ideas into the social, religious, cultural and political scene of nineteenth century China as well as assisting Legge to let the West know more about China. Moreover, though Legge failed to develop any kind of Chinese theology himself, with its emphasis on restoring one's historical past, his legacy still serves to remind the present-day Christians in mainland China and Hong Kong to remember and to revive their own cultural traditions. Along with all the overseas Chinese Christian communities, they have to dig their own wells so as to drink from their own spiritual fountains which would serve as a solid base for a more inculturated and liberating Chinese Christianity.
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Ye, Junyang. "Pedro de la Piñuela [石铎琭, Shi Duolu](1650-1704): acción misional y obra en lengua china." Doctoral thesis, Universitat Pompeu Fabra, 2019. http://hdl.handle.net/10803/666952.
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Entre los misioneros que evangelizaron en China (siglos XVI y XVII), destaca notablemente el franciscano Pedro de la Piñuela [石铎琭, Shi duolu] (1650-1704). Él era un criollo que nació en Nueva España y entró en China en el año 1676. Dedicó 28 años a la misión de este país y promovió en gran medida la empresa franciscana en China. Asimismo, dejó diez obras en chino, entre las cuales nueve eran de carácter religioso y una médico, al mismo tiempo que editó la obra lingüística Arte de la lengua mandarina, del dominico Francisco Varo [万济国, Wan Jiguo]. Todo esto supone la huella del intercambio cultural entre China y Europa, lo que le convirtió en un misionero muy destacado.
El presente trabajo intenta en primer lugar repasar la historia de la misión cristiana en China para construir un panorama general a modo de contexto, poniendo de relieve la misión de la dinastía Yuan [元], la misión de la era de los descubrimientos, la estrategia de acomodación cultural [文化适应, Wenhua shiying] que tomaban los misioneros durante las dinastías Ming [明] y Qing [清], y la Querella de los Ritos [礼仪之争, Liyi zhizheng]. Luego, trata de presentar detalladamente la vida misionera de Piñuela, analizando sus éxitos bajo su contexto específico, así como los obstáculos y dificultades que tenía que superar. Su experiencia en la provincia de Fujian [福建], la prefectura de Chaozhou [潮州] de la provincia de Guangdong [广东] y la prefectura de Nan’an [南安] de la provincia de Jiangxi [江西] van a ser el enfoque principal. A continuación, presenta toda su obra en lengua china, dando a conocer sus contenidos, lugares de depósito, ediciones, formatos, etc., a fin de construir una base de datos, y brindar más información y análisis para investigaciones posteriores.Among the missionaries who evangelized in China (16th and 17th centuries), the Franciscan Pedro de la Piñuela [石铎琭, Shi duolu] (1650-1704), a Creole who was born in New Spain, stood out for his extraordinary work. He entered China in the year 1676 and dedicated 28 years to this country, spreading Christian beliefs and promoting the Franciscan’s mission in China. He wrote altogether ten books in Chinese, among which nine were religious and one medical, meanwhile he edited the linguistic work Arte de la lengua mandarina, by the Dominican Francisco Varo [万济国, Wan Jiguo]. All these became the footprints of the cultural exchange between China and Europe, and also defined him as an important Franciscan missionary. This dissertation first reviews the history of the Christian mission in China to construct a panorama as a context. From here on, the thesis presents the mission of the Yuan [元] dynasty, the mission of the Age of Discovery, the strategy of cultural accommodation [文化适应, Wenhua shiying] that the missionaries adopted during the Ming [明] and Qing [清] dynasties, and the Chinese Rites Controversy [礼仪之争, Liyi zhizheng]. Then, it zooms in to examine the missionary life of Piñuela in his specific historical context, analyzing his successes and struggles. His experiences in Fujian Province [福建], Chaozhou Prefecture [潮州] of Guangdong Province [广东] and Nan’an Prefecture [南安] of Jiangxi Province [江西] are going to be the main focuses. Finally, the thesis elaborates on all his works written in Chinese, including their contents, deposit sites, editions, formats, etc., in order to build a database and provide more information for further researches.
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Girouard, Kim. "Médicaliser au féminin : quand la médecine occidentale rencontre la maternité en Chine du Sud, 1879-1938." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSEN062/document.
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Cette thèse examine le processus de la médicalisation de la maternité dans la province méridionale chinoise du Guangdong entre 1879 et 1938. En explorant ce phénomène à travers l’œuvre médicale missionnaire menée dans la région, cette analyse tente de voir comment la prise en charge médicale des parturientes, puis des futures et nouvelles mères chinoises a pu se traduire sur le terrain, en parallèle ou en dehors des politiques gouvernementales pour le moins limitées. Elle met particulièrement en lumière les manifestations locales de ce processus et l’appréhende selon la perspective des principales concernées : les femmes.Espérant convertir les populations féminines, les missionnaires chrétiens présents dans le Guangdong, particulièrement ceux appartenant à la mission presbytérienne américaine, ont développé une offre de soins qui répondait à la norme sociale chinoise de la ségrégation sexuelle. Au sein des établissements de santé spécialisés ou adaptés à l’accueil des femmes, ils ont également organisé des maternités, ainsi que des services de santé maternelle et infantile, chargés d’étendre la prise en charge des parturientes en amont et en aval de l’accouchement. Si leurs efforts ont pu être en partie freinés par la double position de subordination qu’occupaient les femmes dans l’organisation sociale confucéenne, il n’en reste pas moins que les missionnaires ont rencontré plus d’une sociétés chinoises dans le sud de la Chine et que certaines de ces particularités locales ont facilité, dans une certaine mesure, leurs efforts de médicalisation. Étant moins soumises à la ségrégation des sexes et plus impliquées dans l’économie familiale, y compris en dehors du foyer, qu’ailleurs en Chine, les femmes du Guangdong ont été relativement nombreuses à compléter des formations médicales et infirmières dans les programmes missionnaires. Par conséquent, la profession médicale a connu une véritable féminisation/sinisation, et cette région du monde s’est révélée être un terrain beaucoup plus propice à l’innovation sociale et à l’émancipation des femmes que bien des pays occidentaux. Principales forces motrices de la médicalisation de la maternité, les femmes, professionnelles comme profanes, soignantes comme patientes, n’ont pas que reçu passivement les normes, les savoirs et les pratiques de la médecine occidentale. Elles ont négociés ce modèle sur la base de leurs repères socioculturels et ont contribué à en redessiner les contours, faisant passer la médicalisation par un réel processus de naturalisationThis thesis examines the medicalization of maternity in the southern Chinese province of Guangdong between 1879 and 1938. By exploring this phenomenon through the medical missionary work carried out in the region, this analysis tries to understand how the medical care of the Chinese parturients and mothers was implemented on the ground, alongside or outside the limited government policies of the time. It highlights the local manifestations of this process and examine it from the perspective of those who are most involved: the women.The Christian missionaries in Guangdong, especially those belonging to the American Presbyterian Mission, hoped to convert the female population and developed care services that met the Chinese social norms and expectations of gender segregation. In specialized or adapted health facilities, they also organized maternity hospitals, as well as maternal and child health services, which aimed to extend the care before and after delivery. While their efforts may have been partially hampered by the doubly-subordinate position of women in Confucian social organization, the missionaries encountered more than one Chinese society in the south of the country. Some local features may have facilitated their efforts to bring Western medicine to the population.Being less subject to gender segregation and more involved in the family economy than other Chinese women, many women in Guangdong completed medical and nursing training in mission programs. As a result, the medical profession experienced a genuine feminization and sinicization. Moreover, this region of the world proved to be much more conducive to social innovation and women's emancipation than some of the Western countries from which the missionaries came. As the main driving forces in the medicalization of maternity, women (both professionals and non professionals, as caregivers or as patients), did not just passively receive and accept the norms, knowledges and practices of Western medicine. Rather, they negotiated them on the basis of their own socio-cultural values and, by doing so, helped to reshape their contours. In this way, medicalization became, at the same time, a process of naturalization
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Lilak, Hacko Zeinat. "Missionary travels to China during the late 19th century- a way for European women to escape their ordinary life : A literary analysis of female independence challenging social norms through religious conviction." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-322873.
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Abstract This thesis examines the role of women who went as missionaries to China between the 1890’s and the 1930’s, with a special regard to the Swedish missionary Sally Nordling. I think it is interesting to find out more about their motives. What made these women choose to go far away from their homes in Europe to live and work for God? I have noted that there is not much written about these women and I hope that this thesis will shed light on this part of history, and that I will be able to give my own personal reflections. Through analysing different biographies written about female missionaries that lived in China I hope to be able to answer my hypothesis that women through their religious conviction were able to escape their restricted lives. The main research question for this thesis is whether female missionaries were allowed to do similar work as men when going to China.
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Bawihrin, Thla-Awr. "The impact of missionary Christianity on the Chins." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Wright, Sofia A. T. Hiort. "Social Change, Gender and Education: Exceptional Swedish Immigrant Women at North Park College, 1900-1920." VCU Scholars Compass, 2006. http://hdl.handle.net/10156/1317.
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DUAN, CHUNSHENG. "L'ATTIVITA' MISSIONARIA E PEDAGOGICA DI ALFONSO VAGNONE, S.JIN CINA (1605-1640)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2014. http://hdl.handle.net/10280/3156.
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Lo studio ricostruisce le fasi dell’attività missionaria di padre Alfonso Vagnone in Cina, che si svolse tra il 1605 e il 1640. Il lavoro è organizzato in tre parti, suddivise in cinque capitoli:
1. Formazione giovanile di Vagnone e successiva attività di insegnamento presso il Collegio Braidense di Milano. In seguito, il gesuita ottenne il permesso di recarsi in missione in Cina e giunse a Nanchino nel 1605, dove, dopo aver imparato con impegno e dedizione la lingua cinese, incominciò con successo la sua opera di evangelizzazione. Nel 1616 egli subì una dura persecuzione e fu espulso da Nanchino. Dopo cinque anni di insegnamento della filosofia e teologia nel Collegio S. Paolo a Macao, nel 1624 rientrò nella Cina continentale, riprendendo la sua attività di evangelizzazione a Jiangzhou. Morì il aprile 1640.
2. Attività missionaria di padre Vagnone a Jiangzhou. Con l’aiuto di Tommaso Han Lin e Pietro Duan Gun, egli fu il promotore della diffusione del cristianesimo nello Shanxi (tanto da essere considerato l’apostolo dell’evangelizzazione di questa provincia).
3. Studio delle opere del gesuita e, in particolare, del pensiero pedagogico ed etico espresso in un suo testo intitolato Educazione della Gioventù.
Il lavoro ha dunque cercato di mettere in luce gli aspetti più significativi della personalità scientifica, teologica, retorica, etica e missionaria di padre Alfonso Vagnone.The study reconstructs the stages of the Chinese missionary activity of Father Alfonso Vagnone, which took place between 1605 and 1640. The paper is organized into three parts, divided into five chapters: 1. Training of young Vagnone and subsequent teaching at the Braidense College of Milan. Later, the Jesuit was allowed to go on a mission in China and came to Nanjing in 1605, where, after learning the Chinese language with commitment and dedication, successfully began its work of evangelization. In 1616 he suffered a severe persecution and was expelled from Nanjing. After five years of teaching philosophy and theology at the College of St. Paul in Macao, he returned in mainland China in 1624, resuming his work of evangelization in Jiangzhou. He died on April 9, 1640. 2. Vagnone missionary activity in Jiangzhou. With the help of Thomas Han Duan Lin and Peter Gun, he was the promoter of the spread of Christianity in Shanxi (he is considered the apostle of the evangelization of this province). 3. Study of the works of the Jesuit and, in particular, the pedagogical and ethical thinking expressed in his text Education of Youth. Therefore, the work highlights the most significant aspects of Father Alfonso Vagnone scientific, theological, rhetoric, ethics, and missionary personality.
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Taveirne, Patrick. "Han-Mongol encounters and missionary endeavors : a history of Scheut in Ordos (Hetao), 1874-1911 /." Leuven : Leuven university press, 2004. http://catalogue.bnf.fr/ark:/12148/cb401522252.
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Guo, Jianhong. "Contesting “Self-Support” in Kit-Yang, 1880s-1960s: American Baptist Missionaries and The Ironic Origins of China's “Three-Self” Church." Case Western Reserve University School of Graduate Studies / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=case1586797053484993.
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Gerber, Lydia. "Von Voskamps "heidnischem Treiben" und Wilhelms "höherem China" die Berichterstattung deutscher protestantischer Missionare aus dem deutschen Pachtgebiet Kiautschou 1898 - 1914." Gossenberg Ostasien-Verl, 2008. http://d-nb.info/993100864/04.
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Brockbank, J. Wyatt. "Better Speakers Make More Friends: Predictors of Social Network Development Among Study-Abroad Students." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2686.
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Social network development has been studied in the social sciences for the last several decades, but little work has applied social network theory to study-abroad research. This study seeks to quantitatively describe factors that predict social network formation among study-abroad students while in the host countries. Social networks were measured in terms of the number of friends the students made, the number of distinct social groups reported, and the number of friends within those groups. The Study Abroad Social Interaction Questionnaire was compared against these pre-trip factors: intercultural competence, target-language proficiency, prior missionary experience, gender, study-abroad program, neuroticism, extroversion, agreeableness, openness to new experience, agreeableness, and conscientiousness. Results showed that pre-trip oral proficiency in the target language was the strongest predictor of the number of friends made in-country. Certain programs showed stronger predictive statistics in terms of size of largest social group, number of social groups, and number of friends made. A distinction is made between total number of friends and number of friends who are more likely to be native speakers. Neither intercultural competence nor personality showed a significant correlation with the number of friendships made during study abroad.
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Liang, Chia-Hsien, and 梁家賢. "A Research of China Holiness Church’s Missionary Journey in China (1890-2008)." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/09614875934195361029.
Full textAbstract:
碩士中原大學
宗教研究所
97
It has been 119 years Since Sweden Holiness Church responded to Hudson Taylor’s faith mission by sending missionaries to China in 1890. Missionaries have also spread God’s words in Taiwan for nearly 56 years (since 1953). Compared to other religious organizations, the number of members and locations of China Holiness Church is less significant. However, the principle and spiritual approach of the Sweden Holiness Union is “to spread God’s words and build churches at places where no one wants to go.” For this reason, the missionaries often face great challenges during their faith mission at various remote areas from China’s western part of Shanxi mountain regions to Taiwan’s Hakka village. For more than fifty years, many missionaries have kept the tradition and continued to spread God’s teachings. There are 18 churches that have been established in the northern Taiwan region, which made China Holiness Church one of the main religions in Hakka village. In the study, we focus on the spiritual teachings and missionary process of China Holiness Church (including the regions of Mainland China and Taiwan). The research will have a total of nine chapters including introduction and conclusion. The second chapter will introduce China Holiness Church’s history, religion characteristic, and motivational reason for building churches in China and Taiwan. The third chapter will study the missionary timetable and participation regions. The chapter will also cover China’s missionaries work before China Holiness Church came to Taiwan in 1953. The fourth chapter will describe China Holiness Church’s historical missionary activities in Taiwan. The fifth and sixth chapters will discuss about the missionary regions, distribution areas, and current progress of member churches. The seventh chapter will describe about the relationship, friendship, and influence among the church personnel and the followers of the church. The eighth chapter will discuss about China Holiness Church’s principles, beliefs, and strategies. Also, the chapter will further evaluate the results and effectiveness of the church’s strategic approach and missionary influence. Finally, the research study will review China Holiness Church’s historical missionary activities and experience in China and Taiwan. Moreover, the final part will discuss about the current changes and future expectations of China Holiness Church.
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Chang, Chih-Hui, and 張志惠. "Reading China: The Chinese Repository and Protestant Missionary Understanding and Writing on China." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/41566748020242238005.
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Yu, Ligong, and Moses Lee-Kung Yu. "Aspects of the emergence of the chinese church from the missionary movement, 1900-1949." Thesis, 2000. http://hdl.handle.net/10500/954.
Full textAbstract:
The objective of this thesis is to contribute toward an understanding of missionaries and
missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the
historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties
such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in
along with western colonialism and military force. The Chinese people and government built up their
hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era
of unrest and instability, which brought about greater government interventions that impacted the
Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these
tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened
their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual
emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee,
and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the
True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a
most challenging era in modem Chinese Church history. The results were great. Since 1949 and the
"Liberation" the Chinese church has marched on without western missionaries.Christian Spirituality, Church History, and Missiology
D. Th. (Missiology)
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Yu, Ligong. "Aspects of the emergence of the chinese church from the missionary movement, 1900-1949." 2000. http://hdl.handle.net/10500/17868.
Full textAbstract:
The objective of this thesis is to contribute toward an understanding of missionaries and
missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the
historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties
such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in
along with western colonialism and military force. The Chinese people and government built up their
hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era
of umest and instability, which brought about greater government interventions that impacted the
Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these
tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened
their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual
emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee,
and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the
True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a
most challenging era in modem Chinese Church history. The results were great. Since 1949 and the
"Liberation" the Chinese church has marched on without western missionaries.Christian Spirituality, Church History and Missiology
D. Th. Missiology)
35
Ching-YinChang and 張勤瑩. "Educating British Missionary Children in China － The History of the Chefoo Schools in Shantung (1881-1951)." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/5btqc2.
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博士國立成功大學
歷史學系碩博士班
101
In recent years considerable concern has arisen over the activities of the British Protestant missionaries in China. However, little research has been done on the British missionary children who were born and grew up in China also. In order to know Chinese childhood which owned by the British missionary children, this study mainly focus on the Chefoo Schools which was established by James Hudson Taylor (1832-1905) in Shantung China. The major purpose of this research is to pursue the role of the Chefoo Schools in educating those British missionary children in China, which consisted of the three topics as follows. First of all, how the Protestant missionary parents thought about rearing their children in heathen China? This would be helpful for us to realize the reason why James H. Taylor established the Chefoo Schools at Yantai in Shantung during that time. Secondly, we could understand more Modern Chinese History through the study of the history of Chefoo School. After the outbreak of the Pearl Harbor Incident in 1941 during the Second World War, teachers and students of the school became the enemy of the Japanese army and were detained in Weihsien Concentration Camp （濰縣集中營）in Shantung Province. After the end of the Second World War, China occurred civil war in 1945 and Chefoo students were all moved to Kuling Campus. Although teachers and students encountered many problems and difficulties, they were still following the traditional education ideas of Chefoo Schools which shaped the childhood of these Chefoo students. Finally, how did the Chefoo alumni identified themselves with “the Old Chfuians ”(芝罘人). They composed individual graduates spreading over the world by constructing the social group, writing to each other and traveling back to China, the Chefoo alumni enlarged their owned childhood memories to become the historical memories of community which deserved to preserve in the libraries. In order to develop with the topics related with the school history of the Chefoo Schools, family history and the encountering cultural history between China and the Western world in the Twentieth century.
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簡淑浿. "A study on Missionary Schools' Impact on the Development of Home economics Education in China(1844-1949)." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/81218599973799729480.
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碩士國立臺灣師範大學
人類發展與家庭學系
99
The purpose of this study is to clarify the relations between missionary schools established by foreign missionaries from 1840 to 1949 and the development of home economics education in China, so as to understand the variation process of home economics education in our country. I use the historical methodology to understand the overall impact of the home economics curriculum in missionary elementary schools, middle schools, and universities on the development of home economics education in our country. The findings are as follows: First, concerning missionary schools and the social background of the development of home economics education in our country-- (1) Chinese social background: The absence of female education in traditional Chinese schools, and the beginning of home economics education in missionary schools. (2) Western social background: The rise of 19th century feminist movement, the upsurge of overseas evangelism, and the vigorous development of American home economics education and the influence of pragmatism in 20th century. Second, concerning missionary schools and the political background of the development of home economics education in our country-- (1)The invasion of external force facilitates the establishment of modern home economics education. (2)Scholars’ advocacy of home economics education for men and women after the May 4th Movement in 1919. Third, concerning missionary schools’ impact on the development of home economics education in our country-- (1)Founding home economics curriculum. (2)Introducing western home economics curriculum. (3)Supplying western home economics teachers. (4)Cultivating Chinese home economics teachers. (5)Foreign students’ contribution to home economics higher education. Finally, based on the above conclusion, I made several concrete suggestions on the future development of home economics education in our country, which might be referred to by future studies on the history of home economics education.
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Li, Sher-Shiueh. "Toward a missionary poetics in late Ming China : the Jesuit appropriation of "Greco-Roman" lore through the medieval tradition of European exampla /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss9934085.
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"十九世纪倫敦會傳教士在滬港兩地活動之研究(1843-1860)." Thesis, 2006. http://library.cuhk.edu.hk/record=b6074330.
Full textAbstract:
After the establishment of the mission stations in Hong Kong and Shanghai, the missionaries of LMS began to undertake several mission activities such as building churches, education, translation and publishing activities and medical missions. Chapter 4, 5 will introduce the missionary activities, such as education, publish and Bible translation that engaged in the Anglo-Chinese College of Hong Kong and the LMS Press of Shanghai. Based on these facts, I will expose the role of LMS missionaries in the Sino-western culture conflict and exchange, and the Christian mission indigenization in China.After the Opium War, under the diplomatic and military pressure of the west powers, the government of Qing was forced to give up the policy of forbidding the propagation of Christianity. Protestant Missions, like that of Catholic, gained legal status, and they could begin the process to entering China inland. After the occupation of Hong Kong by the British according to the Nanjing Treaty, LMS which sent missionaries to China began to move the missionary base to this colony. It decided that Benjamin Hobson and James Legge who once worked in Malacca took the responsibility of mission in Hong Kong. And Anglo-Chinese College at Malacca was also moved to Hong Kong, then became the mission station of LMS in Hong Kong. Meanwhile, the five ports, i.e. Guangzhou, Xiamen, Fuzhou, Ningbo and Shanghai, were opened, the LMS missionaries immediately resumed their exercises in Guangzhou, and opened new mission stations in other ports. Walter Henry Medhurst once worked in Batavia and William Lockhart went to Shanghai and established the LMS Press as a mission station in Shanghai. Chapter 3 will tell the stories of the early LMS missionaries leading by James Legge and W. H. Medhurst whose worked in Hong Kong and Shanghai respectively.
Chapter 6 will concern those detailed things occurred in Tai-ping rebellion movement and the 2nd Opium War. I want to explain the effects of the colonialism and the Chinese social turbulence to the missionaries.
In Chapter 7, at the conclusion of the thesis, I hope to make a righteous evaluation of these missionaries' various works in China.
Many articles and books on the history of the Protestant missions in China have been published, and some of them deal with the LMS missionaries and the early times of the mission history. Chapter 1 of this thesis surveys and comments upon the past results of research concerning this theme, and points out that such publications have laid foundation for my research, but there are still many problems should be studies thoroughly and systematically.
The period from 1807 to 1840 is the beginning and preparing era for the Protestant missions to China. In 1807, Robert Morrison, a missionary sent by LMS arrived in Guangzhou. His arrival marked the beginning of the LMS missionary enterprises in China. Because the government of Qing was tightly forbad propagation of Christianity, Robert Morrison and William Milne, another missionary sent by LMS, decided to organize "The Ultra-Ganges Mission", and founded a headquarter in Malacca named "Anglo-Chinese College". Afterwards, many Protestant missionaries, including LMS missionaries came to the South East Asia and undertook many tasks, such as learning Chinese, translation, publication and medical mission. Chapter 2 will introduce these activities of LMS missionaries in SEA at the period of "waiting for China".
The topic of this thesis is the history of the LMS (London Missionary Society) missionary movement in Hong Kong and Shanghai in the early period and focuses on the two missionary agencies, Anglo-Chinese College in Hong Kong and London Missionary Society Press in Shanghai. These two missionary agencies were important stages for the early Protestant LMS missionaries to play a key role in the evangelization and communication in China.
俞強.
論文(哲學博士)--香港中文大學, 2006.
參考文獻(p. 161-179).
Adviser: Hok Ming Cheung.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0689.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006.
Can kao wen xian (p. 161-179).
Yu Qiang.
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Chiang, Paul Rong Yee. "A spiritual strategy for cross-cultural mission in Africa : a Chinese missionary's practical proposal." Thesis, 2002. http://hdl.handle.net/2263/30109.
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Please read the abstract in the section 00front of this documentThesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2006.
Science of Religion and Missiology
unrestricted
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Babiy, Alla Semionovna. "A historical survey of the non-Russian and foreign mission activity of the Russian Orthodox Church." Diss., 2000. http://hdl.handle.net/10500/562.
Full textAbstract:
Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments.
This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis.
In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn.
During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives.
In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets.
At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period.Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
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Ling, Li. "Da variação na obra do P.e Joaquim Gonçalves: formulações alternativas em português e chinês." Master's thesis, 2020. http://hdl.handle.net/1822/67165.
Full textAbstract:
Dissertação de mestrado em Estudos Interculturais Português - Chinês: Tradução, Formação e Comunicação EmpresarialO sinólogo português do século XIX Joaquim Afonso Gonçalves foi uma grande figura da sinologia europeia. Este mestre da língua chinesa dedicou a maior parte da sua vida não apenas à sua missão de evangelização como padre lazarista na diocese de Macau, mas também ao ensino e aprendizagem da língua chinesa para o público-alvo europeu, sobretudo para os seus compatriotas, nesta península meridional da China. Dentre as suas numerosas publicações dedicadas ao estudo da língua chinesa, salienta-se a sua trilogia Arte China, Diccionario Portuguez-China e Diccionario China-Portuguez, um método didático inovador amplamente apreciado por vários sinólogos do mesmo espaço histórico e seguidores contemporâneos desta carreira. No presente estudo procura-se em primeiro lugar oferecer uma breve apresentação da biografia e bibliografia do padre Joaquim Gonçalves, bem como da linguística missionária do século XIX, dando prioridade à comparação entre aspetos didáticos diferentes no âmbito do ensino e aprendizagem de línguas locais pelos missionários europeus mais conhecidos. De seguida, faz-se uma breve contextualização das duas línguas envolvidas, neste caso, o chinês e o português preservados na obra de Joaquim Gonçalves, de forma a conhecer as suas caraterísticas mais representativas numa perspetiva diacrónica, em comparação com as respetivas normas atuais. Por fim, apresenta-se uma breve categorização e análise das formulações alternativas mais relevantes, colocando o foco de estudo na sua importância para o ensino e aprendizagem e para o conhecimento e descrição do chinês e do português, com base na trilogia de Joaquim Gonçalves, sem esquecer o manuscrito inédito elaborado pelo mesmo autor, posteriormente publicado sob o título Gramática e Diálogos em português e chinês por Anabela Leal de Barros e Ana Ng Cen, tendo em conta que uma grande parte destes recursos preparatórios podem ter sido reeditados ou modificados pelo autor para inclusão na versão impressa. No final do estudo analítico sobre os diversos níveis de formulações alternativas, sugerem-se ainda alguns aspetos a aprofundar em futuros estudos, demonstrando a importância e os valores que constituem o legado de Joaquim Gonçalves.
The 19th century Portuguese sinologist Joaquim Afonso Gonç alves was a great figure of the European sinology. This Chinese language master dedicated most part of his life not only to his mission of evangelization as a Lazarist father in the Diocese of Macao, but also to the teaching and the learning of the Chinese language to the target European audience, especially to his fellow countrymen in the southern peninsula of China. Among his numerous publications dedicated to the study of the Chinese language, his trilogy composed by Arte China, Diccionario Portuguez-China and Diccionario China-Portuguez is the most innovative didactic method widely appreciated by various sinologists of his time and contemporary followers of the career. The present study starts by providing a brief introduction of the biologic and bibliographic information about Father Joaquim Gonç alves, as well as the missionary linguistic of the 19th century, giving importance to the comparison between different perspectives in terms of the teaching and learning of local languages practiced by some most well-known European preachers. Thereafter, a linguistic contextualization of the two target languages – the Chinese and the Portuguese languages preserved in the works of Gonç alves will be presented in order to provide the most representative characteristics of the two languages in comparison to their present norms of circulation in a diachronic perspective. Lastly, a succinct categorization and analysis of the most relevant alternative formulations will be carried out, paying special attention to the study of their importance for the teaching and learning and the knowledge and description of the Chinese and the Portuguese. This study is based on the trilogy of Father Gonç alves, without forgetting the unprecedented manuscript of the same author, which has been published under the title of Gramá tica e Diá logos em portuguê s e chinê s by Anabela Leal de Barros and Ana Ng Cen. This manuscript is of particular significance because a large portion of the preparatory resources could have been re-edited or modified before being included in the published version. By the end of the study about the various levels of alternative formulations, a few suggestions for future studies will be provided to demonstrate the importance and value that Father Gonçalves’s heritage deserves.
十九世纪葡萄牙汉学家江沙维是整个欧洲汉学史上的一位标志性人物。作为遣使 会的一员，江沙维神父在澳门教区度过了春秋数十载，在其传教事业之外，更是将其 所有精力投入到面向以葡萄牙人为主的欧洲人士的汉语教学事业之中。在其丰硕的研 究成果中，最为人所知的是由《汉字文法》、《洋汉合字汇》、《汉洋合字汇》组成 的汉语教学三部曲，作为一种创新性的汉语教学法不仅受到来自其同时代汉学家们的 赞许，至今仍被后人视为宝贵的前沿教学实践。本文的第一部分主要介绍江沙维神父 的生平和作品以及十九世纪欧洲传教士的汉语研究和教学观。第二部分的重点是十九 世纪的汉语和葡语的历史性特征概览，通过这两种语言的历时对比，比较和分析当时 的语言特色与现在的语法特征之间的差别。最后一部分将针对最为显著的同义多样性 表达进行一个简单的分类和研究，重点突出这些多样性表达对于汉语和葡语教学的意 义，以及对于认识和描述两种语言历史面貌的重要性。本文的研究重心除了上述三部 曲以外，还包括江沙维神父的一份未编辑出版的手稿，后由Anabela Leal de Barros 和伍 昊莹共同整理出版。这份手稿中包含了大量最终版本出版前可能经过修订的语言文本， 对于两个版本之间的比较研究意义重大。在最后一部分的末尾还附上少数对于未来进 一步研究的建议，旨在唤起对江沙维神父作品的进一步重视。