Dissertations / Theses: 'Missions – Chine – Histoire'

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Duteil, Jean-Pierre. "Le rôle des Jésuites en Chine et au Dai-Viêt : de la mort de François-Xavier à la dissolution de la compagnie de Jésus (1552-1773)." Paris 1, 1993. http://www.theses.fr/1993PA010721.

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La thèse situe la compagnie de Jésus par rapport à l'Asie récemment découverte dans une première partie. Ses représentants, analysés à travers les fiches constituées pour chaque missionnaire, sont issus des principaux foyers européens de la reforme catholique et d'horizons sociaux divers. Les moyens d'accès à l'Asie, voie maritime mais aussi terrestre, révèlent les difficultés liées au "patronage" portugais. La correspondance et les imprimés dépouillés dans les principaux dépôts d'archives (Chantilly, Paris, Rome) permettent de présenter l'histoire évènementielle de la mission jésuite en Chine : les recherches théologiques post-tridentines portent les religieux à l'idée d'"adaptation", refusée par l'Europe du second XVIIe siècle qui crée la "querelle des rites". La troisième partie tente de replacer les communautés chrétiennes dans leur cadre régional, en Chine et au Dai-Viêt; plus importantes par leur spécificité que par le nombre, elles sont gagnées par les tendances syncrétiques du fonds religieux chinois. Les missionnaires européens sont confrontés à une société qu'ils découvrent et dont ils transmettent l'image, proposant à l'occident des mutations importantes et provoquant des réactions "sinophiles" et "sinophobes". La cinquième et dernière partie montre quels ont été les moyens de la transmission du savoir, facilitée par la volonté impériale de se constituer un entourage de savants et de techniciens jésuites. L'exégèse des "classiques" ebtraibe une dangereuse confrontation entre les cadres chronologiques chinois et ceux de la vulgate, qui a fait oublier les découvertes réalisées dans d'autres domaines
The first part of the thesis studies the society of jesus in relation to the newly discovered parts of Asia. The index-cards, used for each missionary, show that the jesuits came from the main European centers of the catholic reformation and from different social backgrounds. The routes to asia, by sea and by land, reveal the difficulties associated with portuguese "padroado". The history of the jesuit mission in china has been retraced from the study of letters and printed papers, found in the main record offices of chantilly, paris and rome, theological research, subsequent tot the council of trent, leads the jesuits to the idea of "adapatation". But its rejection by Europe in the second half of the 17th century gives rise to the "Chinese rites case". The third part attempts to situate the christian communites in their regional context in China and Dai-Vie ; they are more important for their original nature than for their number, and are influenced by chinese religious traditions. These european missionaries pass on the image of the society they discover, thus proposing to the west important changes, which give rise to "sinophile" and "sinophobe" reactions. The fiftch and last part demonstrates the means by which knowledge was conveyed, means which were facilitated by the desire of the emperor to surround himself by a body of jesuit scientists and craftsmen

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Li, Shenwen. "Stratégies missionnaires des jésuites français en Nouvelle-France et en Chine au XVIIe siècle." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0013/NQ36297.pdf.

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Lafond, Jean-Philippe. "La bureaucratie impériale chinoise sous le regard jésuite aux 16e et 18e siècles." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27227/27227.pdf.

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Dufour-Bergeron, Pierre-Luc. "Étude comparée des missions médicales de Norman Bethune en Espagne et en Chine (1936-1939)." Master's thesis, Université Laval, 2015. http://hdl.handle.net/20.500.11794/26521.

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Dans la seconde moitié des années 1930, de nombreux conflits éclatent dans le monde. La Guerre civile espagnole, qui oppose le gouvernement républicain et les troupes nationalistes du général Francisco Franco, débute en 1936. En 1937, c’est la Seconde Guerre sino-japonaise qui débute en Asie. Les besoins médicaux sont alors énormes dans les deux cas. Le médecin canadien Norman Bethune se rend successivement en Espagne et en Chine afin d’y apporter sa contribution professionnelle. Il se retrouve alors confronté à des conditions médicales aux antipodes de ce qu’il avait connues dans sa pratique antérieure. À Madrid, il développe son unité mobile de transfusion sanguine, une solution permettant d’acheminer d’importantes quantités de sang d’un hôpital à l’autre et de soigner plusieurs soldats blessés au front. Dans le nord de la Chine, région contrôlée par les communistes, il doit cependant en faire beaucoup plus. Il invente notamment des instruments, prend en charge la formation du personnel médical, met sur pied un hôpital-école et pratique un très grand nombre d’opérations. Bien qu’il se dévoue à sa cause dans les deux cas, il devient, après sa mort, un héros national en Chine mais pas en Espagne. Plusieurs points expliquent pourquoi et comment ses missions se sont déroulées de façon totalement différente et pourquoi les résultats n’ont pas été les mêmes dans les deux pays.

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

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

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

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

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C, Fleury Samuel. "Le financement canadien-français de la mission chinoise des Jésuites au Xuzhou de 1931 à 1949." Thesis, Université Laval, 2014. http://www.theses.ulaval.ca/2014/30139/30139.pdf.

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Les Jésuites du Québec œuvraient à l'accomplissement de la mission chinoise de Xuzhou que le Saint-Siège leur confiait en 1931. Ceux-ci captaient le soutien de nombreux bienfaiteurs canadiens-français gagnés aux causes missionnaires. Un musée d'art chinois et la revue missionnaire Le Brigand étaient les principales publicités de leurs activités en Chine. De juin 1931 à août 1950, plus de 1,1 million de dollars canadiens était donné à l'Église du Xuzhou via la Procure des Missions Étrangères de Chine, une institution jésuite fondée à Québec pour financer la mission. La pauvreté, les imprévus climatiques et l'instabilité politique maintenaient la communauté catholique du Xuzhou dans un état de dépendance face aux dons de l'Église canadienne-française. Favorisant le financement des institutions d'enseignement de l'Église du Xuzhou, les Jésuites du Québec ont formé peu de prêtres chinois avant leur expulsion de la Chine par le Parti communiste chinois à partir de 1949.
The Quebec Jesuits were given the Chinese mission of Xuzhou by the Holy See in 1931. They were supported by many French Canadian donors convinced of the importance of missionary causes. A museum of Chinese arts and the missionary review Le Brigand were the principal publicity of their activities in China. From June 1931 to August 1950, more than 1.1 million of Canadian dollars were given to the Church of Xuzhou by the Procure des Missions Étrangères de Chine, a Jesuit institution founded at Quebec to fund the mission. Poverty, climate instability and political insecurity maintained the Catholic community of Xuzhou in a state of dependence towards the French Canadian Church's generosity. Prioritizing the financing of the schools of the Church of Xuzhou, the Quebec Jesuits trained few Chinese priests before their exile of China by the Chinese Communist Party, starting in 1949.

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

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

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Li, Ting. "Aux sources de la pensée chinoise : l'oeuvre du P.de Mailla(1669-1748) et l'histoire des idées européennes." Thesis, Montpellier 3, 2015. http://www.theses.fr/2015MON30032.

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Aux sources de la pensée chinoise: l‘œuvre du P.de Mailla (1669-1748) et l’histoire des idées européennesMissionnaire jésuite en Chine, le P. de Mailla publia une oeuvre monumentale sur l'histoire de la Chine et l'origine de la culture chinoise. Son Histoire générale de la Chine eut un retentissement considérable en France et en Europe. L'ouvrage s'inscrivait dans la longue liste des travaux érudits publiés par les jésuites sur la Chine. Une polémique naquit cependant à propos des affirmations de l'auteur sur la haute antiquité de la Chine, qui semblait contester la chronologie biblique. La thèse replace l'ouvrage du P. de Mailla dans son contexte historique ; elle en étudie la gestation et la diffusion dans l'espace européen, et tout particulièrement en France. La recherche porte également sur l’influence de la pensée chinoise auprès des écrivains européens, aux XVIIe et XVIIIe siècles. A travers la réception de l’Histoire, on découvre aussi la différence entre deux types de culture philosophique, notamment en ce qui concerne la vision du cosmos et de l'histoire. Des systèmes métaphysiques divergents sont ainsi mis au jour dans une perspective transculturelle, où les effets de miroir prolongent la quête du sens.Mots-clés: mission(missionnaire), histoire, jésuites, chronologie, cosmologie, valeurs, étude transculturelle et interculturelle, dix-septième et dix-huitième
At the source of the Chinese thought: the work of Father Mailla (1669-1748) and the history of european ideasJesuit missionary in China, Father Mailla published a monumental work about chinese history and the origin of Chinese culture. His General history of China had a considerable echo in France and Europe. The book was part of the long list of scholarly works published about China by the Jesuits. However, the polemics were born due to the author's affirmation about chinese high antiquity, who seemed to challenge the biblical chronology.The thesis puts the book of Father Mailla in its historical context; it studied the gestation and the diffusion in the European area, and particularly in France. The Research also focuses on the influence of Chinese thought to the european writers and philosophers in the seventeenth and eighteenth centuries. Through the reception of “history”, we also discover the difference between two types of philosophical culture, particularly with regard to the vision of the cosmos and of the history. The divergent metaphysical systems are brought to light in a transcultural perspective, where the mirror effects extend the search for meaning.Key words. Mission(missionary), history, jesuits, chronology, cosmology, value, intercultural and transcultural studies, seventeenth and eighteenth centuries

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Desbiens, Frédérick. "Le rôle des cinq jésuites Mathématiciens de Louis XIV en Chine aux XVIIe et XVIIIe siècles." Master's thesis, Université Laval, 2015. http://hdl.handle.net/20.500.11794/26185.

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Tableau d'honneur de la Faculté des études supérieures et postdorales, 2015-2016
La France du XVIIe siècle s’ouvre sur le monde et Louis XIV pose son regard sur l’Asie. Point important du développement politique et économique des puissants royaumes d’Europe, plusieurs régions asiatiques figurent au centre des ambitions politiques et économiques des royautés européennes, dont le Japon, l’Inde et la Chine. Dans l’objectif de servir les désirs d’expansion du roi français, Jean-Baptiste Colbert (1619-1683) orchestre une mission en Asie, avec comme principal but, l’établissement de missionnaires jésuites français en Chine. Ces ardents religieux et intellectuels aguerris ont pour mandat de contribuer à l’édification de l’Église de Chine par la diffusion du christianisme et le développement d’un clergé français. De plus, les jésuites français, membres de l’Académie royale des sciences de Paris, ont pour mission d’étudier la Chine en profondeur et parfaire les connaissances européennes de ce pays lointain en divers domaines, notamment pour la géographie, les sciences, la politique, la faune et la flore, l’urbanisme, la langue et biens d’autres sujets. Enfin, les missionnaires doivent représenter la France auprès de l’empereur Kangxi dans l’objectif de développer des relations diplomatiques entre les deux royaumes.

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Roux, Pierre-Emmanuel. "La trinité antichrétienne : essai sur la proscription du catholicisme en Chine, en Corée et au Japon (XVIIe - XIXe siècles)." Paris, EHESS, 2013. http://www.theses.fr/2013EHES0087.

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A mi-chemin entre histoire locale et régionale, le présent travail entend revisiter l'histoire de la proscription du catholicisme en Chine, en Corée et au Japon depuis le XVIIe jusqu'au XIXe siècle. La répression de cette religion dépasse à nos yeux l'idée d'un supposé choc culturel entre deux civilisations antithétiques, celles de l'Europe et l'Asie. Notre idée-force est que la trajectoire adoptée par le catholicisme en Asie orientale fut aussi et surtout le résultat de relations bien plus complexes entre la Chine, la Corée, le Japon, les missionnaires européens et leurs fidèles. L'attitude des élites intellectuelles et politiques à l'égard de cette religion découlait non seulement de problèmes intérieurs au sein de chaque État, mais aussi d'influences réciproques et de perceptions particulières des mesures antichrétiennes adoptées dans les pays voisins. Placées sous le signe de l'histoire croisée, ces considérations nous permettront d'envisager une histoire régionale du catholicisme en Asie orientale et d'illustrer la dynamique des échanges dans cette aire culturelle sinisée
Situated between local and regional history, this dissertation aims to rethink the proscription of Catholicism in China, Korea and Japan from the seventeenth to the nineteenth century. In our view, the repression of this religion goes beyond the idea of a supposed clash of civilizations between two antithetical civilizations, Europe and Asia. Our main idea is that the historical trajectory of Catholicism in East Asia was merely the result of much more complex relations involving China, Korea, Japan, Western missionaries and local converts. The attitude of intellectual and political elite~ toward this religion resulted not only from domestic issues, but also from reciprocal influences and particular perceptions of antichristian measures adopted in neighboring countries. Placed under the banner of crossed history, these considerations will allow us to consider the history of Catholicism in East Asia as a whole, and to illustrate the dynamics of exchanges within this sinicized cultural area

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Chu, Hui Ming. "Tableau de la Chine au XVIIIe siècle dans les "Lettres édifiantes et curieuses"." Grenoble 3, 1997. http://www.theses.fr/1997GRE39033.

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Les lettres et documents adresses de chine par les jesuites francais entre les annees 1699 et 1820 (lettres edifiantes et curieuses, publiees sous la direction de m. L. Aime-martin, paris, 1843, t. Iii, et t. Iv), fournissent une importante documentation sur l'empire chinois au xviiie siecle. Ces correspondances, qui proviennent aussi bien de pekin que des capitales ou autres cites des provinces, montrent l'attitude des missionnaires vis-a-vis du pouvoir imperial. Elles sont non seulement indispensables pour la connaissance du christianisme dans ces regions - implantation de l'eglise catholique, developpement, persecutions -, mais fournissent aussi une contribution originale a divers aspects de l'histoire de la chine : 1) l'empereur et sa cour, administration centrale et armee ; administration provinciale et locale ; 2) traditions religieuses chinoises, autres religions presentes en chine (islam, judaisme) ; 3) justice, tribunaux et peines ; 4) education et ecoles ; 5) artisanat, paysannerie et crises economiques ; 6) aspects de la vie sociale, organisation et role de la famille. On note en particulier des informations precises sur l'apport scientifique (medecine, geographie, astronomie, mathematiques) des jesuites envoyes de paris par l'academie des sciences
The letters and documents sent from china by french jesuits between 1699 and 1820 (lettres edifiantes et curieuses, published under the direction of m. L. Aime-martin, paris, 1843, t. Iii, and t. Iv), provide useful information on the chinese empire in the 18th century. These letters, which come from beijing as well as provincial capitals or other minor cities, reveal the attitude of missionaries as regards imperiam power. Not only are they indispensable for the awareness of christianism in these regions through the establishment of the catholic church, its development, the persecutions it underwent, but they also provide a unique contribution concerning various features of chinese history : 1) the emperer and his court, the central administration and the army, the local and provincial administration; 2) chinese religions traditions other religions existing in china (islam, judaism); 3) justice, courts and punishment; 4) education and schooling; 5) handcrafts, country life and economic crises; 6) aspects of social life, the organisation and role of the family. One notes particularly precise information on the scientific contribution in the fields of medicine, geography, astronomy and mathematics by jesuits sent from paris by the academie des sciences

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

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

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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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Zhu, Yajing, and 朱雅婧. "The missing link: the social history ofChang's Manor through local ordinary stories." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B47093237.

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In Qing Dynasty, Chang’s family was one of the most famous merchants of the Shanxi ancient business. Chang’s Manor, which has a history of more than 200 years, stays as the most awarded civil building assembly among all the Shanxi compounds by its elaborate sculptures, wooden decorated archways, brick sculpted walls and many other art forms. Since 2001, Chang’s Manor has been commercialized for tourism purpose. Many “interesting stories” have been made up while lots of facts which are the real “people’s history” were left out and may be lost forever. This is also a common problem within many heritages which have been transformed into tourist attractions in China. And this arouses my research interests. In this dissertation, I would like to seek and tell the “true stories” from 1949 to 2001 in accordance with my conversation with the original habitants who have had real life experience of the original places. Surely, I will identify the real social value of Chang’s Manor through the interpretation of the true stories from local people.
published_or_final_version
Conservation
Master
Master of Science in Conservation

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

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Cheng, Oi Man. "Model missives : epistolary guidebooks for women in early twentieth century China." HKBU Institutional Repository, 2012. https://repository.hkbu.edu.hk/etd_ra/1466.

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Rodriguez, Robyn L. "Journey to the East: The German Military Mission in China, 1927-1938." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1319222757.

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Nouaille, Thierry. "La guerre et l'évangélisation dans l'oeuvre du Père Diego de Rosales : "Historia general del Reino de Chile, Flandes Indiano"." Bordeaux 3, 2005. http://www.theses.fr/2005BOR30068.

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Ma Thèse de Doctorat qui porte sur l'œuvre du Père Diego de Rosales "Historia general del Reino de Chile, Flandes indiano" (XVII° siècle), développe deux thèmes à la fois distincts et interdépendants : la guerre et l'évangélisation. L'objet principal de ce travail d'investigation fut de faire ressortir les convictions profondes et exceptionnelles (pour l'époque) de ce membre de la Compagnie de Jésus sur la manière de pacifier définitivement les Indiens rebelles et infidèles du Chili. Pour le jésuite, "l'acte de guerre" n'était pas la solution adéquate, et seule une évangélisation dans la douceur avec la connaissance du "vrai" Dieu (celui des Blancs) pouvait avoir des résultats positifs face à des Indiens nullement rencontrés jusqu'alors : ingéniosité militaire, amour pour la terre, la patrie et la liberté, attachement important à leurs coutumes, esprit de sacrifice, haine des travaux forcés. Ainsi, pour lui, l'armée ne devait plus avoir qu'un rôle de "second plan", rassurant et sécuritaire, et non plus uniquement répressif. Parallèlement à cela, il dénonce sans relâche les abus orchestrés par les officiers militaires, les propriétaires d'encomiendas, de mines, d'haciendas, et s'insurgera notamment contre l'esclavage et le service personnel des Indiens qui, selon lui, étaient les causes principales des soulèvements indiens avec la pratique de la chasse à l'esclave (la maloca). Généralement d'une grande transparence et sobriété pour conter les liens conflictuels qui existaient entre l'Etat et l'Eglise, le chroniqueur, témoin et même acteur (XVII°s) mit toujours en avant le rôle décisif de l'Eglise dans les tentatives de pacification des Indiens infidèles
My doctoral thesis focuses on the works of Father Diego de Rosales, THE GENERAL HISTORY OF THE CHILEAN KING DOM, THE FLANDERS OF THE INDIES (17th century), develops two themes witch are distinct and independent at the same time: the war and evangelism. The principal aim of this research was to bring out the pround and exceptional convictions (for the period) of this member of the Society of Jesus on the way of permanently pacifying the rebellions and infidel Indians of Chile. For this Jesuit, the act of war wasn't the right solution and only a gentle evangelism with the knowledge of a true God (that of the white man) could have positive results faced with Indians who had never been encountered before and who had the folowing qualities : military ingenuity, love for the earth, homeland and liberty, a strong attachment to their customs, the spirit of sacrifice, hatred o forced labour. In this lignt, the army should play only a secondary role, that of reassuring and providing security and not only that of repression. In the same way, le ceaselessly denonced the injustice practiqued by the military officers, the proprietors of the encomienda, mines, haciendas, and he revolted against slavery and the service personnel of the Indians who, in his opinion, were the principal causes of Indian uprisings by participation in the practice of slave hunting. The chronider generalty used great transparency and sobriety white relating the conflictual ties existing between the Church and the State. Being bath wintness and actor, he put forward the decisive role of the church in the attemps to pacify infidel Indians

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Yu, Hin-man, and 余憲民. "A study of the Chinese educational mission in Qing dynasty, 1872-1881." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31950760.

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Myatt, Timothy Lloyd. "British, Chinese, and Tibetan representations of the Mission to Tibet of 1904." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:0813dd24-e025-4d27-9d54-3620cca16d6b.

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This thesis presents and analyses Chinese, Tibetan, and British sources relating to the British Mission to Tibet of 1904. It balances accounts provided by the British officers and men with modern Chinese sources. It analyses both polarised sides of the history, whilst remaining critical of all sources. British historical accounts analysed in chapter one are balanced with Chinese narratives that present the Mission as an invasion of the Motherland and its unity. Chapter two examines the role of propaganda in modern China, and how different media are used to guide the Tibetan and Chinese populations’ understanding of their history and nation. Chapters three and four provide an original translation of Bod kyi rig gnas lo rgyus dpyad gzhi’i rgyu cha bdams bsgrigs, a textbook written from a Chinese nationalistic perspective. The introductory chapter providing the Chinese narrative of the build-up to the Mission is studied in chapter three, and chapter four analyses the bloody advance into Tibet. The translation and analysis in chapter five of the letters of the Dalai Lama to the King of Nepal, the Tongsa Pönlop, and the Chögyal of Sikkim place the Mission in pan-Himalayan context, and show how the Tibetan Government sought to counter the Mission. It is the first study to provide a historical Tibetan perspective of events. Chapter six analyses the divisive issue of looting during the Mission. It examines the psychology of those who looted Tibet, and the role the items taken play in shaping the image of Tibet in the West. Modern Chinese propaganda sources from the new media are analysed in chapter seven, and demonstrate how they have been used to compliment and propagate the established narrative. The conclusions analyse the impact of the Mission, and the lessons that may be learnt for those that play the ‘New Great Game.’

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

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

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

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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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湯泳詩. "近代中國自立敎會 : 從巴色會到香港崇真會之個案硏究 (1847-2000) = The independent church in modern China : from the Basel Mission to the Tsung Tsin Mission of Hong Kong (1847-2000)." HKBU Institutional Repository, 2001. http://repository.hkbu.edu.hk/etd_ra/460.

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

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

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

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

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Magasich-Airola, Jorge. "Ceux qui ont dit "Non": histoire du mouvement des marins chiliens opposés au coup d'Etat de 1973." Doctoral thesis, Universite Libre de Bruxelles, 2007. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210614.

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L’opposition au coup d’État de 1973 au sein des forces armées chiliennes a été significative. En effet, un nombre symptomatique d’officiers, tout comme un nombre considérable des membres de la troupe, ont répondu « Non » à l’ordre de renverser le gouvernement légitime. Ces militaires légitimistes ont été particulièrement actifs dans la Marine, institution qui vit un conflit entre sa structure archaïque et le statut social de technicien acquis par les marins. Ce derniers perçoivent, avant d’autres secteurs de la société, le danger d’un coup d’État et vont tenter de s’organiser, tout d’abord pour informer les autorités et ensuite pour tenter de le faire avorter.

Notre objectif est de retracer l’histoire du mouvement des marins légitimistes et notre hypothèse de travail est que le coup d’État de 1973 n’est pas l’œuvre de l’armée mais d’une fraction de celle-ci.

Nous avons consulté quatre catégories de sources :

1) La presse :6 quotidiens et 2 hebdomadaires opposés au gouvernement d’Allende; 4 quotidiens, 2 hebdomadaires et un bimensuel proches du gouvernement ou de gauche.

2) Les essais, documents politiques, témoignages et mémoires, particulièrement les mémoires des quatre amiraux organisateurs du coup d’État.

3) Les procès entamés contre les marins dès la fin du gouvernement d’Allende, dont les 6.000 pages du célèbre procès 3926 contre les marins de la flotte.

4) Nous avons interviewé 30 marins, ce qui correspond à environ un tiers des marins condamnés par les tribunaux navals sous la dictature. En outre, nous avons interviewé, des militants, des avocats, un procureur, un général de l’aviation opposé au coup d’État, un officier de la Marine opposé au coup d’État et un officier de la Marine favorable au coup d’État. Au total 52 interviews qui totalisent un bon millier de pages.

L’introduction présente le sujet et explique sa pertinence :les réunions entre les marins et les dirigeants politiques restent un événement souvent cité dans l’historiographie qui justifie le coup d’État.

Le ch. I est un travail de compilation sur l’histoire des révoltes de marins au XXe siècle, pour identifier les éléments communs entre elles.

Le ch. II tente de situer la Marine chilienne dans son contexte historique et social, rappelant les conflits qui ont secoué la force navale et sa réorganisation lors du début de la Guerre froide et décrivant le contenu de l’enseignement donné à l’École navale des officiers.

Le ch. III décrit la vie sociale dans la Marine de 1970 –l’année de l’élection présidentielle– surtout les relations difficiles entre la troupe et les officiers. Celles-ci se manifestent à travers des réactions contradictoires au résultat de l’élection. Pendant les premiers mois du gouvernement d’Allende, un nombre croissant d’officiers manifeste son opposition, alors que des « hommes de mer » (la troupe) s’organisent pour le défendre.

Les ch. IV et V couvrent la période qui va de 1971 jusqu’à la première tentative de coup d’État le 29 juin 1973 (el Tanquetazo). Elle est marquée d’une part par l’adhésion de la plupart des officiers aux thèses putschistes, et d’autre part, par un notable développement des groupes de marins antiputschistes. Nous décrivons les relations structurelles entre les officiers et civils conjurés et l’établissement des relations entre des groupes de marins et certains partis politiques de gauche. Ce travail décrit la réunion secrète où plusieurs groupes de marins, tentent d’établir une coordination et discutent s’il faut agir avant que le coup d’État ne soit déclenché ou seulement en réaction à celui-ci.

Le chapitre VI couvre les cinq « semaines décisives » qui s’écoulent entre la tentative de putsch du 29 juin et l’arrestation des marins de la flotte, le 5 août 1973. Dans la Marine, la préparation du coup d’État arrive à sa phase finale, avec un affairement perceptible. Beaucoup de marins craignent d’être forcés à y participer. Dans ce contexte, le groupe de marins de la flotte formule une ébauche de plan d’occupation des navires et organise des réunions avec des dirigeants de gauche pour tenter une action qui ferait avorter le coup d’État imminent. Nous avons pu retracer ce plan ainsi que les célèbres réunions avec les dirigeants du PS, du MAPU et du MIR, grâce à plusieurs témoignages de marins et de « civils » présents dans ces réunions.

Le chapitre VII décrit la période entre l’arrestation des marins et les semaines qui suivent le coup d’État, décrivant les premières tortures, la difficile situation du gouvernement d’Allende, qui attaque en justice les marins « infiltrés », et le débat politique et juridique suscité par les arrestations et tortures, un des derniers débats démocratiques.

Le chapitre VIII expose la poursuite des procès sous la dictature. Parmi les avocats pro deo qui se contentent d’une timide défense pour la forme, nous avons trouvé une défense exceptionnelle des marins sur le plan politique :« le devoir de tout militaire est de défendre le gouvernement légitime », affirme l’avocate Lidia Hogtert, une dame de 75 ans, qui, en 1975, ose défier la justice militaire. En 1988, à la fin de la dictature, lorsque l’ancien secrétaire du MAPU Oscar Garretón se présente devant la justice navale, le cas connaît un nouveau retentissement :après plusieurs condamnations par des tribunaux militaires, Garreton obtient une victoire complète à la Cour Suprême. Il est acquitté de toute accusation pour « sédition et mutinerie ».
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished

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BHOLA, GAURAV. "INDIA AND CHINA SPACE PROGRAMS: FROM GENESIS OF SPACE TECHNOLOGIES TO MAJOR SPACE PROGRAMS AND WHAT THAT MEANS FOR THE INTERNATI." Master's thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3276.

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The Indian and Chinese space programs have evolved into technologically advanced vehicles of national prestige and international competition for developed nations. The programs continue to evolve with impetus that India and China will have the same space capabilities as the United States with in the coming years. This will present new challenges to the international community in spheres civilian, to space and military applications and their residual benefits.
M.A.
Department of Political Science
Sciences
Political Science MA

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35

Mantienne, Frédéric. "Les relations politiques et commerciales entre la France et la péninsule indochinoise : XVIIIe siècle /." Paris : Les Indes savantes, 2003. http://catalogue.bnf.fr/ark:/12148/cb390241399.

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36

"中國內地會在河南(1875-1950): 以周家口、陳州、賒旗鎮、開封為例." Thesis, 2011. http://library.cuhk.edu.hk/record=b6075467.

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張興華.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 130-137)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Zhang Xinghua.

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37

"普世天國, 地域社會與宗教身份認同: 美國天主教傳教會與香港(1918年至今)." Thesis, 2007. http://library.cuhk.edu.hk/record=b6074367.

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何心平.
論文(哲學博士)--香港中文大學, 2007.
參考文獻(p. 200-207).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2007.
Can kao wen xian (p. 200-207).
He Xinping.

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Hsia, Florence C. "French Jesuits and the mission to China : science, religion, history /." 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:pqdiss:9934067.

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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.

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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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40

"基督敎村的形成和發展: 中國基督敎的一種獨特皈依型態硏究." 1998. http://library.cuhk.edu.hk/record=b5896291.

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謝慶生.
本論文於1997年7月呈交.
論文(哲學碩士) -- 香港中文大學硏究院社會學部, 1998.
參考文獻: leaves 168-181.
中英文摘要.
Xie Qingsheng.
Chapter 第一章 --- 導論 --- p.1
Chapter 1.1 --- 硏究背景中國基督敎村的現象 --- p.1
Chapter 1.2 --- 硏究出發點：今日、昨日 ----極度相似的信徒分布型態 --- p.3
Chapter 1.3 --- 硏究意義:一個久爲人熟知但未被重視的課題 --- p.7
Chapter 1.4 --- 硏究方法：微觀的定質硏究法 --- p.9
Chapter 1.5 --- 硏究限制 --- p.12
Chapter 1.6 --- 論文內容安排 --- p.13
Chapter 第二章 --- 中國農村結構與基督敎傳播：一個複合的理論架構 --- p.15
Chapter 2.1 --- 宗敎皈依 --- p.15
Chapter 2.2 --- 參照群體與社區權力運作 --- p.19
Chapter 2.3 --- 差序格局 --- p.21
Chapter 2.4 --- 世系群關係 --- p.23
Chapter 第三章 --- 文獻回顧：中國基督敎社區的地域性硏究 --- p.28
Chapter 3.1 --- 皈依原因探素 --- p.32
Chapter 3.2 --- 信仰二分的現象 --- p.35
Chapter 3.3 --- 敎會領袖的角色 --- p.36
Chapter 3.1 --- 基督敎本色化 --- p.38
Chapter 第四章 --- 基督敎村的形成和發展 …莆田大規模皈依的外在動力 --- p.42
Chapter 4.1 --- 關鍵時刻:國民政府時期的危機與契機 --- p.42
Chapter 4.1.1 --- 二十世紀的中國基督敎 --- p.43
Chapter 4.1.2 --- 二十世紀初F省的基督敎 --- p.45
Chapter 4.2 --- 窮山惡水的偏遠山區 --- p.47
Chapter 4.3 --- 神的敎會的傳敎政策及社會服務 --- p.52
Chapter 4.3.1 --- 二十世紀初的松溪縣基督敎槪況 --- p.52
Chapter 4.3.2 --- 神的敎會在中國 --- p.55
Chapter 4.3.3 --- 莆田敎會的發展 --- p.56
Chapter 第五章 --- 基督敎村的形成和發展 …莆田大規模皈依的內在動力 --- p.63
Chapter 5.1 --- 以世系群爲基礎 --- p.63
Chapter 5.2 --- 以士紳爲第一推動因素 --- p.71
Chapter 5.3 --- 以神蹟奇事爲起動器 --- p.82
Chapter 5.4 --- 以自我實踐爲催化劑 --- p.87
Chapter 5.5 --- 以本色化爲調節器 --- p.94
Chapter 5.5.1 --- 取代與超越 --- p.95
Chapter 5.5.2 --- 包容與轉換 --- p.98
Chapter 5.5.3 --- 摒棄與停留 --- p.100
Chapter 5.6 --- 小結:“S´ح字的納新模型 --- p.103
Chapter 第六章 --- 信與不信----信仰二分的眞象 --- p.107
Chapter 6.1 --- 士紳與保長----階級 --- p.109
Chapter 6.2 --- 利民與世恆----第一推動力 --- p.114
Chapter 6.3 --- 白與黃----世系群不和 --- p.117
Chapter 6.4 --- 局限與界限----傳播的制約 --- p.124
Chapter 6.4.1 --- 利民的局限 --- p.124
Chapter 6.4.2 --- 白氏的界限 --- p.127
Chapter 6.5 --- 父權與婦女----女性在文化傳播的角色 --- p.134
Chapter 6.6 --- 小結:主的宗敎與祖的宗敎 --- p.139
Chapter 第七章 --- 宗敎的衰退與復興 --- p.142
Chapter 7.1 --- 宗敎衰退----中國敎會的嚴冬 --- p.142
Chapter 7.2 --- 宗敎復興----等候春天的到臨 --- p.146
Chapter 第八章 --- 結論：一個¯‘ة待開發的課題 --- p.151
Chapter 8.1 --- 從文化的角度看基督敎的發展和局限 --- p.151
Chapter 8.2 --- 現象的理論化和通則：一個有待延續的問題 --- p.154
附註一：硏究內人物簡介及關係圖 --- p.157
附註二：傳道人敎授的部份詩歌摘錄 --- p.160
附註三：傳道人敎授的基督敎三字經 --- p.167
參考書目 --- p.178

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Fuqua, Douglas Sherwin. "The Japanese missions to Tang China and maritime exchange in East Asia, 7th-9th centuries." Thesis, 2004. http://proquest.umi.com/pqdweb?index=0&did=813773001&SrchMode=1&sid=7&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233791603&clientId=23440.

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42

Mayfield, Alex R. "Pentecostal Hong Kong: mapping mission in global pentecostal discourse, 1907-1942." Thesis, 2021. https://hdl.handle.net/2144/42662.

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This dissertation utilizes archival research and digital methodologies to examine the birth and development of pentecostal mission in Hong Kong between the years 1907 and 1942. Current attention to Hong Kong has tended to focus on the first few years of pentecostal activity in the colony, the growth of early Chinese leadership, and the ways in which pentecostals were different from their evangelical peers. This study takes a longitudinal approach to the pentecostal movement in the colony by viewing it as a form of transnational discourse uniquely related to the local and regional contexts of Hong Kong and southern China. As such, this study is not interested in simply recovering the story of who went where. Instead, it is focused on tracing the changes of pentecostal mission in Hong Kong and understanding how those changes were entangled with the development of global pentecostal self-perception. The dissertation relies upon a broad survey of over six thousand pentecostal periodicals and the creation of a database that enables a meta-level analysis of trends in pentecostal mission. Particular attention is given to five themes: the spatial relationship between pentecostals and the colony, the structural dimensions of the pentecostal movement, common missionary practices, pentecostal spirituality, and pentecostal approaches to gender. By tracing these five themes, the dissertation shows that pentecostal missionary discourse changed dramatically during the first thirty-five-year period in the colony and that changes in missionary ideas, perception, and practices grew from pentecostals’ dialogue with their local environment, global context, and evangelical heritage. This study of pentecostal mission in Hong Kong is divided into three main time periods. From 1907 to 1913, pentecostal missionaries fit the mold of faith missionaries, arriving in China with no formal system of financial support. These missionaries embraced a Sino-Western leadership model and transformed Hong Kong into a transurban center of global missionary outreach. From 1914 to 1928, however, the unified model broke apart, and pentecostal mission, like the broader pentecostal movement, became denominational. As denominational frameworks took hold, missionaries began emulating larger evangelical missionary organizations as they sought to expand their influence into the “interior” of China. From 1929 to 1942, however, the political unrest on the mainland forced pentecostals back to Hong Kong, where they discovered a bevy of new opportunities for mission. Throughout these organizational and spatial changes, pentecostals in Hong Kong were also adapting to the religious marketplace of Hong Kong, negotiating evangelical conceptions of gender and mission and reformulating their place in the global pentecostal movement.

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Chang, Chuan-Yi, and 張權毅. "Chinese Youth Goodwill Mission form Taipei,R.O.C. An Exploration its historic importance - Take 1992 Mission to North America and Mainland China as an example." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/79046481871217872178.

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碩士
國立臺灣藝術大學
表演藝術研究所
95
From 1974 to 1999, the Chinese Youth Goodwill Mission Group(as the Youth Group in the following) traveled worldwide to offer cultural performances with an aim to promote traditional Chinese art. The group also worked on the building of friendships with foreign universities. In addition, the group comforted many overseas Chinese by means of dancing performance and cultural communications. The study focused on 1992 U.S.A and Mainland groups. The Mainland group was the first college student group to Mainland China, which especially presented historical significance after the abolition of Martial Law. The study tried to explore the historical significance through the following aspects: collecting the related documents and records of the Youth Group, interviewing group dancers and members, and giving insights into the training process, instructional styles, presentations of results, the spirits of team work, and the achievements of group members. The historical significance of the Youth Group stood for dual important aspects: (1) From the international perspective, to deal with the isolated situation at that time, the group tried to promote traditional Chinese culture through dancing performance as an cultural diplomatic policy. The group took advantage of cultural promotion to build a good connection with other countries and to help the Chinese government form a good relationship with them. The group aimed to let Taiwan be seen through cultural and artistic communications, and helped foreign countries to build recognition by understanding that Taiwan is a country with unique culture, art, and advanced technology. (2) From the domestic perspective, since these college students in the group were regarded as the representatives of cultural diplomatic promotion, they also had to deepen the understanding of Taiwanese culture in the process of training, dancing performances, and group interactions. On the basis of the development of the esthetics of Chinese dancing, these college students also constructed identity of the country. The group conveyed the youth power and discipline of the Chinese youth with the presentations of art to make the features and the uniqueness of Chinese culture in the art of dancing widely known around the world.

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Renshaw, Michelle C. "Accommodating the Chinese: the American hospital in China, 1880-1920 / Michelle Campbell Renshaw." 2003. http://hdl.handle.net/2440/22013.

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"November 2003"
Includes bibliographical references (leaves 276-306)
xiii, 306 leaves : ill., planes, plates (some col.) ; 30 cm.
Title page, contents and abstract only. The complete thesis in print form is available from the University Library.
Thesis (Ph.D.)--University of Adelaide, Dept. of Asian Studies and Dept of Public Health, 2003

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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.

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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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46

Yu, Ligong. "Aspects of the emergence of the chinese church from the missionary movement, 1900-1949." 2000. http://hdl.handle.net/10500/17868.

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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)

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47

Ireland, Daryl R. "John Sung: Christian revitalization in China and Southeast Asia." Thesis, 2015. https://hdl.handle.net/2144/16039.

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This dissertation examines the powerful vortex of John Sung's revivals in China and Southeast Asia, which directly influenced ten percent of all Chinese Protestants by the end of the 1930s. It begins in 1926 with his decision to pursue theological education in the United States, and ends with his physical collapse in 1940. But the work is not focused on biographical details; it is primarily concerned with how Sung's ministry evolved. Contrary to the numerous biographies on Sung that circulate in multiple languages, he did not return to China as a newly born-again believer enthusiastic to call the nation to repentance. Instead, this work demonstrates that Sung first floundered in China, spending several years piecing together his conversion narrative, and he adopted the revivalism that made him famous only after joining the Shanghai Bethel Mission in 1931. Once those pieces fit together, however, Sung became the preeminent Chinese evangelist of the twentieth century. The dissertation uses archival material and unrestricted access to Sung's own diaries not only to reconstruct the transformations within Sung's ministry, but also to make new dimensions of his work accessible. Particular attention is given to class, women, and divine healing. Sung's revivals appealed to the xiaoshimin, or China's petty urbanites, who sought a modern spirituality that befit their urban lives, yet wanted a religious system that addressed their traditional concerns. Women appeared at Sung's revivals in disproportionate numbers, because in China and Southeast Asia revivalism and modernity fueled one another, and women could use that combustible mix to cast new places for themselves in local societies--even if it meant challenging Sung's own perception of women. Sung's practice of healing, derived from the holiness movement, temporarily challenged China's medical pluralism, before eventually becoming part of it. Analysis of Sung's ministry suggests that revivalism was a powerful tool for personal and social revitalization. Through it, Sung not only rebuilt his own life and ministry, but he also used revivalism to recreate a distinctively Chinese spirituality, though now Christianized and expressed in ways appropriate to China and Southeast Asia's modernizing cities.

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Eitel, Keith Eugene 1954. "Gospel missionism (1892-1910) and the Southern Baptist Convention (USA) : prelude to a post-modern missiology." Thesis, 1998. http://hdl.handle.net/10500/16737.

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Assessment of the past helps one seize emerging opportunities. The Southern Baptist Convention's (SBC) Foreign Mission Board (FMB) radically redesigned itself July 1, 1997, the most far reaching self-assessment since its 1845 founding. The FMB's changes neglected some essential historical precedents. In 1892, a band of FMB missionaries posted with the North China Mission resigned and established their own operation. They held and integrated three core values: indigeneity, incarnation, and responsible autonomy. Baptist historians have dismissed these dissidents because they considered them Landmarkers (an earlier movement that threatened the SBC itself). Later historical inquiry corrected this assumption demonstrating that Landmarkers seized the Gospel Mission Movement to serve its own ends not the reverse. What prorrpted these missionaries to leave their base of support and operate independently? Original sources tell the tale of strong convictions about missions that were more commonly apparent later, in a post-modern era. Gospel Missionism's peers did not listen, partly because of the Landmarkist confusion and partly because they advocated things others were not prepared to hear. The Gospel Missioners found it difficult to sustain their experiment outside the SBC. Hence, survivors gradually reentered the FMB structure, primarily the Interior China Mission. Their influence extended to the next generation of missionaries. Yet, indirectly their values entered the FMB's strategies through outside evangelicals which increasingly espoused similar core values. By 1985, the Board tackled the challenge of the least evangelized peoples. Trustees formed Cooperative Services International (CSI) to accommodate the need. Unwittingly, from within the FMB, CSI embodied Gospel Missionism's core values with more modern emphases. In 1997, trustees restructured the FMB and dismantled CSI. They borrowed its drive and its penchant for streamlined administration, but jettisoned its priority passion for those least evangelized. Only time will tell, but there is evidence that the FMB has reverted and embraced elements of an older paradigm, possibly because it was unprepared to face a postmodern future. This study concludes that the Gospel Missionism movement was a blending of both enlightenment and post-modern missiological ideals. It was an incipient, evangelical version of a post-modern missiological paradigm.
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)

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"中國的一個基督敎烏托邦: 耶穌家庭(1921-1952)的歷史硏究." 2001. http://library.cuhk.edu.hk/record=b6073808.

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陶飛亞 = A Christian Utopia in China : a historical study of the Jesus Family (1921-1952) / Tao Feiya.
論文(哲學博士)--香港中文大學, 2001.
參考文獻 (p. 276-290)
中英文摘要.
Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong.
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 Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Tao Feiya = A Christian Utopia in China : a historical study of the Jesus Family (1921-1952) / Tao Feiya.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2001.
Can kao wen xian (p. 276-290)
Zhong Ying wen zhai yao.

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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.

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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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Dissertations / Theses on the topic 'Missions – Chine – Histoire'

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