Artículos de revistas: "Chinese Church"

1

Selles, Kurt D. "Protestant Worship with Chinese Characteristics: Reflections on a Chinese Worship Service". Exchange 41, n.º 1 (2012): 1–18. http://dx.doi.org/10.1163/157254312x617123.

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Abstract The article explores the latent impact of traditional Chinese culture on worship in one Three-Self Patriotic Movement Protestant church in a mid-sized, provincial city in central China. Employing a case study approach, the author visited the church under consideration numerous times over a several-year period and interviewed pastors, evangelists, and members about their worship services. The author’s conclusion is that subtle aspects of the Chinese tradition, and above all Confucianism, can be seen in the worship services of this church. Additionally, the author suggests that these influences can be seen in worship in provincial urban churches around the country and considers the probability and process of change taking place in their worship services.

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2

Wong, Diana y Ik Tien Ngu. "A “Double Alienation”". Asian Journal of Social Science 42, n.º 3-4 (2014): 262–90. http://dx.doi.org/10.1163/15685314-04203004.

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Scholarship on Christianity in Malaysia has been dominated by denominational church history, as well as the study of urban, middle-class and English-speaking church congregations in the post-Independence period. In focusing on the vernacular Chinese Protestant church in Malaysia, and one of its most prominent para-church organisations, called The Bridge, this paper draws attention to the variegated histories of Christian conversion and dissemination in Malaysia, and the various modes and meanings of Christian identity as incorporated into different local communities and cultures. The history of the Chinese Protestant church suggested in the first part of the paper takes as its point of departure the distinction between mission and migrant churches, the latter being the origin of the vernacular Chinese churches in Malaysia. The second part of the paper traces the emergence of a Chinese para-church lay organisation called The Bridge, and the Chinese Christian intellectuals behind it, in their mission to engage the larger Chinese and national public through literary publications and other media outreach activities. In so doing, these Chinese Christian intellectuals also drew on the resources of an East Asian and overseas Chinese Christian network, while searching for their destiny as Chinese Christians in the national context of Malaysia. By pointing to the importance of regional, Chinese-language Christian networks, and the complexity of vernacular Christian subjectivity, the paper hopes to fill a gap in the existing literature on Christianity in Malaysia, as well as make a contribution to on-going debates on issues of localisation, globalisation and authenticity in global Christianity.

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3

Madsen, Richard. "The Chinese Catholic Church". Review of Religion and Chinese Society 6, n.º 1 (1 de abril de 2019): 5–23. http://dx.doi.org/10.1163/22143955-00601002.

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Both the Chinese state and the Vatican have an interest in maintaining more regular control over local Catholic community life. Their interests partially converge in seeking a regularized process for selecting Catholic bishops in the officially recognized part of the Chinese Church. This overlapping of interests is the basis for the “provisional agreement” between the Vatican and China on the selection of bishops signed on September 22, 2018. The agreement fails to address the area where Sino-Vatican interests diverge, i.e., the status of the thirty-six “underground” bishops, recognized by the Vatican but not by the Chinese government. Meanwhile, grassroots Catholic communities in China are deeply embedded in local social structures and their leaders have long exercised a considerable degree of agency in managing local affairs and adapting Catholic practices to local culture. The interaction between local communities and the long-term development of the Chinese Catholic church will depend, on the one hand, on the complex cooperative and competitive arrangements between the Vatican and the Chinese state and, on the other hand, on the interaction between the agency of local communities and the forces of control from above.

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4

Briggs, John. "Builders of the Chinese church: pioneer protestant missionaries and Chinese church leaders". Baptist Quarterly 48, n.º 2 (3 de abril de 2017): 101–2. http://dx.doi.org/10.1080/0005576x.2017.1299331.

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5

Beeby, H. D. "Book Reviews : The Chinese Church". Expository Times 103, n.º 12 (septiembre de 1992): 379. http://dx.doi.org/10.1177/001452469210301224.

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6

Luo, Wei. "Technique Transmission of Flemish Church Buildings in China: Works of Scheut Fathers". Applied Mechanics and Materials 357-360 (agosto de 2013): 271–77. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.271.

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Church missions have performed substantial missionary work and experienced many twists and turns in Modern China. Contacts and interchange between Chinese and Western culture became intense. A great number of churches were built to accommodate the Scheutist missionaries in the remote counties beyond the Great Wall. Many of these churches are still used, while others have been abandoned or fallen into disrepair. These churches bear witness to the architectural transmission and culture exchange between the West and East during the modernization process. I will trace the history of Scheut Missions in northern China, and focus on their church buildings. Through the comparison of the Belgian churches with the Chinese variants, the relevant similarities and differences in architectural design and construction will become evident within a global environment.

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7

Peifen, Jiang. "Women and Evangelism in the Chinese Church". Missiology: An International Review 15, n.º 3 (julio de 1987): 365–69. http://dx.doi.org/10.1177/009182968701500308.

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In the new China, Christian women have filled many important roles. Women evangelists have gained a new respect and many women have been ordained as pastors in newly opened churches. Others serve faithfully as elders or deacons in local congregations, and many more act as faithful lay Christian workers in a variety of roles. In addition to having ministries on the local church level, women with unusual gifts of administration have assumed important national leadership roles in Christian, social, and political organizations. Christian women have also been quick to accept many local community responsibilities in hospitals, schools, service organizations, and factories. In all of these positions they are able to bear witness for Christ.

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8

Xu, Ximian. "The Scientific Calling of the Church: Herman Bavinck's Exhortation for the Churches in Mainland China". Studies in World Christianity 27, n.º 2 (julio de 2021): 145–69. http://dx.doi.org/10.3366/swc.2021.0340.

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Herman Bavinck (1854–1921) describes the twofold scientific calling of the Church. First, the Church needs to read the historic Reformed confessions contextually and distill the Reformed principles to meet its contemporary needs. Second, the Church should pursue a scientific ( wetenschappelijke) life, particularly in the university. Bavinck's twofold theological insight can be applied to the churches in mainland China. The first reminds Chinese Reformed churches of the necessity of composing a Sino-Reformed confession. The second insight exhorts churches to develop scientific life publicly. In this sense, the scientific calling of the church, which Bavinck envisaged more than a century before, can be fulfilled in the twenty-first-century mainland China. 1

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9

Marsh, C. y Z. Zhong. "Chinese Views on Church and State". Journal of Church and State 52, n.º 1 (5 de junio de 2010): 34–49. http://dx.doi.org/10.1093/jcs/csq026.

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10

Masláková, Magdaléna y Anežka Satorová. "The Catholic Church in Modern China: How Does State Regulation Influence the Church?" Religions 10, n.º 7 (23 de julio de 2019): 446. http://dx.doi.org/10.3390/rel10070446.

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The Chinese government has regulated all religious activity in the public domain for many years. The state has generally considered religious groups as representing a potential challenge to the authority of the Chinese Communist Party (CCP), which sees one of its basic roles as making sure religion neither interferes with the state’s exercise of power nor harms its citizens. A revised Regulation on Religious Affairs (Zongjiao shiwu tiaoli 宗教事务条例) took effect in 2018, updating the regulation of 2005. This paper aims to introduce and explore the content of the regulation, especially how it differs from its predecessor, how any changes are likely to affect religious groups in China, and whether the implications will be greater for some groups than for others. For example, the Catholic church in China has historical links to the worldwide Catholic church, so articles in the new regulation which seek to curb foreign influence on Chinese religious groups may have more of an effect on Chinese Catholics than on other groups. The research is based on textual analysis of the relevant legal documents and on field research conducted in the People’s Republic of China (PRC). The fieldwork consisted of open interviews with several church members and official representatives of the church conducted in Zhejiang Province between March and May 2018, and in May and June 2019. The paper thus aims to analyze contemporary Chinese religious legislation in light of anthropological research in order to fully comprehend the lived experience of Catholics in China, and to address two main questions: How is the new regulation affecting the Catholic church? What are the possible outcomes of the new regulation for the Catholic church in China?

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11

Ng, Peter Tze Ming. "Builders of the Chinese Church: Pioneer Protestant Missionaries and Chinese Church Leaders, written by Doyle, G. Wright". Exchange 45, n.º 1 (23 de febrero de 2016): 98–100. http://dx.doi.org/10.1163/1572543x-12341391.

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12

Kang, Jie. "The Rise of Calvinist Christianity in Urbanising China". Religions 10, n.º 8 (15 de agosto de 2019): 481. http://dx.doi.org/10.3390/rel10080481.

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Over the past decade, Reformed Christianity, broadly based on the theology of Calvinism, has spread widely in China, especially by appealing to Chinese ‘intellectuals’ who constitute most of the house church leaders in urban areas. It draws its moral guidance from a so-called rational or intellectual focus on biblical theology, reinforced by theological training in special seminaries. It consequently rejects the ‘heresy’ of the older Pentecostal Christianity, with its emphasis on charisma, miracles, and theology based on emotional ‘feeling’. This Reformed theology and its further elaboration have been introduced into China in two main ways. The first is through overseas Chinese, especially via theological seminaries in Singapore, Malaysia, and Indonesia. For instance, preachings of the famous Reformed pastor Stephen Tong (唐崇荣) have been widely disseminated online and among Chinese Christians. Second, Korean missionaries have established theological seminaries mainly in cities in northern China. This has resulted in more and more Chinese church leaders becoming advocates of Calvinism and converting their churches to Reformed status. This paper asks why Calvinism attracts Chinese Christians, what Calvinism means for the so-called house churches of a Christian community in a northern Chinese city, and what kinds of change the importation of Reformed theology has brought to Chinese house churches. Various significant accounts have addressed this development in China generally. My analysis complements these accounts by focusing on a small number of interconnected house churches in one city, and uses this case study to highlight interpersonal and organizational issues arising from the Calvinist approach.

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13

Cheong, Weng Kit. "The Attenuation of Female Empowerment among Three Pentecostal-Charismatic Chinese Churches in Malaysia and Singapore". Pneuma 41, n.º 3-4 (9 de diciembre de 2019): 477–99. http://dx.doi.org/10.1163/15700747-04103001.

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Abstract Among all branches of Christianity, female empowerment has been valorized in Pentecostalism. However, questions remain regarding the extent of empowerment in its egalitarian ethos. This article examines some historical and sociological aspects of pentecostal-charismatic female power and leadership among three Chinese majority churches in Malaysia and Singapore. It does so by a participant-observation methodology of these churches and in-depth interviews of church and lay leaders to enquire into the degree in which women are (dis)empowered for ministry. It concludes that specific practices and traits of Pentecostalism such as the charismata, prayer and worship, and church female leadership are configured in response to contextual sociocultural influences to produce a Christian/pentecostal woman that is both modern yet distinctly Chinese but attenuated within a Confucian family logic.

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14

Huang, Yinxuan, Kristin Aune y Mathew Guest. "COVID-19 and the Chinese Christian Community in Britain: Changing Patterns of Belonging and Division". Studies in World Christianity 27, n.º 1 (marzo de 2021): 7–25. http://dx.doi.org/10.3366/swc.2021.0323.

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This article draws on interview data with Chinese Christian leaders to explore how the coronavirus pandemic is affecting the Chinese Christian church in Britain. Based upon twelve semi-structured interviews conducted with Christian leaders in nine cities, the research identifies the ways in which the COVID-19 outbreak is shaping the dynamics of intragroup and intergroup connectedness within and beyond the Chinese church in Britain. It finds that COVID-19 is playing a significant role in social connectedness. This manifests in three ways: the reconfiguration of a sense of belonging at church, the perception of outreach and evangelism, and the relationship between Chinese Christians from different regional backgrounds. These findings outline that the COVID-19 pandemic is triggering both cohesion and division. On the one hand, the outbreak is functioning as an incubator for a stronger sense of belonging to the church and appears to encourage the church to reach out to seekers and the wider community. On the other hand, the pandemic is also dividing the Chinese church through conflicts in political views and social attitudes. Such conflicts, which are primarily about democratic values and views of China's communist regime, are particularly observable between Mandarin-speaking Christians from mainland Chinese backgrounds and Cantonese-speaking Christians from Hong Kong backgrounds. The article argues that the coronavirus pandemic has initiated deeper reconstruction and reform in the Chinese Christian community in Britain in terms of organisation and mission.

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15

Walker, Bruce y Neil Shaw. "First Chinese Baptist Church, Los Angeles, CA". Journal of the Acoustical Society of America 119, n.º 5 (mayo de 2006): 3371. http://dx.doi.org/10.1121/1.4786543.

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16

Dunn, Emily. "Reincarnated Religion? The Eschatology of the Church of Almighty God in Comparative Perspective". Studies in World Christianity 22, n.º 3 (noviembre de 2016): 216–33. http://dx.doi.org/10.3366/swc.2016.0157.

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The Church of Almighty God is a Chinese new religious movement. This article provides an account of the eschatology of the Church of Almighty God on the basis of its texts and considers this eschatology in comparison with other varieties of millenarianism in Chinese history, namely Christianity, the religion of the Taipings and Buddho-Daoist sectarianism. Many elements of the Church of Almighty God's teachings are familiar in the Chinese context, but its eschatology in fact differs from that of earlier religions. The Church of Almighty God adopts very little explicitly from the ‘three teachings’ of Confucianism, Buddhism or Daoism, invoking the bible and Christian vocabulary instead. It is therefore possible to overstate the historical precedent and to underestimate the innovative nature of the teachings of the Church of Almighty God.

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17

Ripley, Jennifer S., James N. Sells, Vaughn Miller, Qi Wang, Luke Wen, Christine P. T. Lau y Everett L. Worthington. "Promoting Healthy Marriages in Chinese Church Communities: Survey of Chinese Couples’ Marriages, Virtue-Based Training for Leaders, and Outcomes". Family Journal 28, n.º 3 (20 de noviembre de 2019): 319–28. http://dx.doi.org/10.1177/1066480719887476.

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Couple research, and specifically religion and couple research, is commonly conducted in individualistic cultures. The collectivistic milieu of China makes a useful contrast to Western culture. With Chinese churches, we conducted two studies on marriage relationships. In Study 1 ( N = 810), we report a survey on marriages of parishioners. Satisfaction was high among most couples with general relationship problems such as communication reported as the highest concern. Marriage happiness was negatively correlated with couple problems. In Study 2 ( N = 241), we describe a virtue-based couple counseling program, developed collaboratively with 20 Chinese key informants. We administered an 8-hr virtue-based couple-oriented training to 241 church leaders. Training increased church leaders’ self-efficacy and hope for effective ministry. We compared responsiveness to the training by pastors and lay leaders. Lay counselors were more responsive than were pastors. This program evaluation was a field study that also included a brief follow-up interview of randomly selected recipients of the training ( n = 16). Friendship counseling was reported in the follow-up interviews as the most common way to address marriage problems.

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18

White, Chris. "“Aliens Ministering to Aliens”: Reformed Church in America Missionaries among Chinese in the Philippines". International Bulletin of Mission Research 42, n.º 3 (16 de enero de 2018): 230–40. http://dx.doi.org/10.1177/2396939318754771.

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This article reviews the two decades after RCA missionaries were forced out of China, revealing that the church’s “China mission” was not abandoned, but simply changed geographic focus to overseas Chinese in the Philippines. Although the RCA continued a ministry targeting Chinese from South Fujian, where they had worked since 1842, they faced many new challenges in the Philippines that were quite inconsistent with their experience in China. A major point of contention for missionaries was balancing their relationship with the United Church of Christ in the Philippines (UCCP) and Chinese churches that refused to join this ecumenical organization.

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19

Wiest, Jean-Paul. "The Current Status of the Catholic Church in the People's Republic of China". Missiology: An International Review 23, n.º 3 (julio de 1995): 281–93. http://dx.doi.org/10.1177/009182969502300303.

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Opposing news items about Christian churches in the People's Republic of China (PRC) are almost a daily fare. One article might speak of renewed religious fervor and the growth of churches, while the next one might tell of persecutions and arrests. The Catholic Church in China is symptomatic of this seemingly puzzling and precarious situation. This presentation briefly considers changes in the official policy of the central government toward religion and the variations in application at the local level. Then, it focuses on the divided Chinese Catholic Church and its relationship with the Holy See and the other local churches. Lingering obstacles as well as signs of healing are discussed.

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20

Poon, Vincent H. K. "Pastor Wellness among Chinese Churches: A Canadian Study". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, n.º 3 (septiembre de 2019): 169–75. http://dx.doi.org/10.1177/1542305019872435.

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This article reports the results of a survey of Canadian Chinese pastors (N = 79) regarding pastor wellness by using a 10-item questionnaire. The results indicate that 22 (27.84%) have significant concerns and 38 (48.1%) have some concerns, with females slightly more affected. Major areas of concern are marital and/or family satisfaction, physical health, problem dealing with relationships in church, and emotional health. The author discusses the implications of the results and makes some recommendations to the pastors and churches.

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Lai, Pan-Chiu. "SUBORDINATION, SEPARATION, AND AUTONOMY: CHINESE PROTESTANT APPROACHES TO THE RELATIONSHIP BETWEEN RELIGION AND STATE". Journal of Law and Religion 35, n.º 1 (abril de 2020): 149–64. http://dx.doi.org/10.1017/jlr.2020.3.

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ABSTRACTIn the history of the religion-state relationship in China, a model of subordination of religion to the state has been dominant for centuries. In recent years, some Chinese Protestant churches have advocated the model of separation of church and state. Through a historical and theological analysis, this study argues that in order to relieve the tensions between Chinese Protestantism and the contemporary Chinese government, a better conceptual alternative is to reconsider the issue in terms of autonomy rather than separation or subordination, and to argue for legally allowing the coexistence of both official and nonofficial churches and grant different degrees of autonomy to each.

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22

Yung, Tim. "Keeping up with the Chinese: Constituting and Reconstituting the Anglican Church in South China, 1897–1951". Studies in Church History 56 (15 de mayo de 2020): 383–400. http://dx.doi.org/10.1017/stc.2019.21.

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When Anglican missionaries helped to constitute the Chinese Anglican Church (Chung Hua Sheng Kung Hui) in 1912, they had a particular expectation of how the church would one day become self-supporting, self-governing and self-propagating. The first constitution crafted by missionary bishops presupposed an infant church that would require the step-by-step guidance of its parent association. However, the intended trajectory was superseded by the zeal of Chinese Christians and drastic changes in the national government of China. The constitutional basis of the Chinese Anglican Church had to be restructured fundamentally again and again due to political upheaval in republican China, the Japanese occupation and the Communist revolution. This article explores the difficulties of crafting and implementing church constitutions in China in the first half of the turbulent twentieth century. Focusing on the South China diocese, wider questions are posed about the formation of canon law in an age of extremes.

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23

Mak, George Kam Wah. "The belated formation of the China Bible House (1937): Nationalism and the indigenization of Protestantism in Republican China". Bulletin of the School of Oriental and African Studies 78, n.º 3 (28 de septiembre de 2015): 515–35. http://dx.doi.org/10.1017/s0041977x15000476.

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AbstractThis paper investigates the belated formation of the China Bible House, the first national Bible society in China, as a result of the interplay between the politics of foreign Bible societies and the indigenizing Chinese church in relation to rising nationalism during the Republican era. The challenge of Chinese nationalism to Christianity drove foreign Bible societies and Chinese Protestants to work towards the indigenization of Bible work. However, distrust and conflicts hindered foreign Bible societies' co-operation among themselves and also with Chinese Protestants. While Chinese church leaders saw the founding of a Chinese Bible society as a manifestation of the Chineseness of the Protestant church in China, they agreed with foreign Bible societies on the global identity of Bible work, which justified the latter's continuing presence in China. This understanding, together with the need for foreign financial support and expertise, explains why Sino-foreign co-operation existed in Bible work in China.

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Chan, Shun-hing. "Changing Church and State Relations in Contemporary China: The Case of Mindong Diocese, Fujian Province". China Quarterly 212 (23 de noviembre de 2012): 982–99. http://dx.doi.org/10.1017/s0305741012001178.

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AbstractThis study examines church–state relations in Mindong diocese, Fujian province, from the perspective of state–society relations. The article seeks to identify the salient patterns of church–state relations in Mindong diocese, and the social factors that contribute to the formation of such patterns. I elaborate on the essential characteristics of the Mindong model in the paper. I argue that the three key factors affecting church–state relations in Mindong diocese are the competition between the open and underground churches, the mediating role of the Vatican, and the pragmatism of local government officials. I describe the Mindong model as a “negotiated resistance,” meaning that the underground church resists the control of the government and seeks organizational autonomy through continued negotiation with officials of the government. In conclusion, I discuss the implications of this church–state model in advancing religious freedom in Chinese society.

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McLeister, Mark. "Chinese Protestant Reactions to the Zhejiang “Three Rectifications, One Demolition” Campaign". Review of Religion and Chinese Society 5, n.º 1 (12 de mayo de 2018): 76–100. http://dx.doi.org/10.1163/22143955-00501005.

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This paper analyzes the wider effects of church demolitions and cross removals in Zhejiang on another location within the Huadong region. Based on fieldwork conducted in 2014 and 2015, this paper argues that the demolition of churches and church crosses is a potential catalyst for millenarian beliefs within popular Christianity. Much of the research on millenarianism has focused on specific movements. However, this paper utilizes the concept of millenarianism as a “body of underground ideas and thought which circulates in a community” and argues that the Zhejiang events have heightened millenarian beliefs within the Huanghaicheng Protestant community and resulted in an interpretation of these events as indicating that the “Last Days” are imminent. This perception has been facilitated by other “signs.” This paper furthers our understanding of the potential impact that political campaigns can have on popular Christianity and what resources individual believers draw on for making sense of them.

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Brandner, Tobias. "The Political Contexts of Religious Exchanges: A Study on Chinese Protestants’ International Relations". Journal of Current Chinese Affairs 42, n.º 3 (septiembre de 2013): 149–79. http://dx.doi.org/10.1177/186810261304200308.

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This article surveys the complex ecumenical, missionary and international church relations of Chinese Protestant Christians. It argues that the inter-church relations to other parts of Asia are overshadowed by relations to Christians in the West, thus reflecting a political preoccupation with relationships to the West. This is evidenced by an analysis of worldwide and Asian ecumenism as well as bilateral church and missionary relationships. The dominance of contacts with the West not only contradicts the idea of a multipolar world and increased South-South contacts, it also stands in contrast to the reality of growing and increasingly important Christianity in Asia. Methodologically, this paper analyses different kinds of international relations (multilateral and bilateral, inter-church and missionary) and develops a typology of different inter-church and inter-state relations to assess international church relations in Asia today. The typology shows how China's international church relations support its political relationships with its neighbours and beyond.

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Chang, Ning J. "Tension Within the Church: British Missionaries in Wuhan, 1913–28". Modern Asian Studies 33, n.º 2 (abril de 1999): 421–44. http://dx.doi.org/10.1017/s0026749x99003376.

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The foreign missionary was always a prominent source of Sino-foreign friction. The appearance of Protestant missionaries in China's interior, and their intrusion into Chinese society in the latter half of the nineteenth century, caused strong resistance from the Chinese and many outbreaks of xenophobia. After the Boxer Uprising of 1900, however, this resistance and these outbreaks greatly declined. And the foreign missionary in the second and third decades of the twentieth century had to face new problems: namely, tension between the foreign and Chinese members within the church. In the late 1910s the missionaries found that their well-educated Chinese colleagues demanded equal treatment. Between 1925 and 1928 the missionaries and their Chinese members were involved in a severe conflict between ‘foreign’ Christianity and ‘Chinese’ nationalism, and this created even greater tension. How the missionaries responded to these problems, and how they influenced Christianity in China, deserve further analysis.

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Bays, Daniel H. "Chinese Protestant Christianity Today". China Quarterly 174 (junio de 2003): 488–504. http://dx.doi.org/10.1017/s0009443903000299.

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Protestant Christianity has been a prominent part of the general religious resurgence in China in the past two decades. In many ways it is the most striking example of that resurgence. Along with Roman Catholics, as of the 1950s Chinese Protestants carried the heavy historical liability of association with Western domination or imperialism in China, yet they have not only overcome that inheritance but have achieved remarkable growth. Popular media and human rights organizations in the West, as well as various Christian groups, publish a wide variety of information and commentary on Chinese Protestants. This article first traces the gradual extension of interest in Chinese Protestants from Christian circles to the scholarly world during the last two decades, and then discusses salient characteristics of the Protestant movement today. These include its size and rate of growth, the role of Church–state relations, the continuing foreign legacy in some parts of the Church, the strong flavour of popular religion which suffuses Protestantism today, the discourse of Chinese intellectuals on Christianity, and Protestantism in the context of the rapid economic changes occurring in China, concluding with a perspective from world Christianity.

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Woodbridge, David. "Watchman Nee, Chinese Christianity and the Global Search for the Primitive Church". Studies in World Christianity 22, n.º 2 (agosto de 2016): 125–47. http://dx.doi.org/10.3366/swc.2016.0146.

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This article will examine aspects of Watchman Nee's interactions with British churches and missions during the 1920s and 1930s. It will argue that, rather than simply appropriating and adapting Christianity for a Chinese context, as has been claimed, a more complex exchange was taking place. In particular, Nee was seeking to develop churches in China on a primitivist basis – that is, using the New Testament as a model for church forms and practices. In this, he was drawing inspiration from the Christian (or Plymouth) Brethren, a radical evangelical group that had emerged in Britain during the nineteenth century. For a number of reasons, the significance of Nee's primitivism has been played down, both by his admirers in the West and by historians. However, it was a vital factor in the success of his movement and gave an important impetus to the spread of Christianity in China during the twentieth century.

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Stenberg (石峻山), Josh. "Xiqu in the Philippines: From Church Suppression to MegaMall Shows". Journal of Chinese Overseas 16, n.º 1 (12 de mayo de 2020): 58–89. http://dx.doi.org/10.1163/17932548-12341413.

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Abstract Evidence of xiqu (“Chinese opera”) in the Philippines begins in the early 16th century, when the Catholic church sought to suppress it. Despite its longevity, Philippine xiqu has not featured much in the multidisciplinary study of ethnic Chinese in the Philippines, nor as part of the global turn in xiqu research. This article, attending to the history and contemporary practice of xiqu, situates the Philippines and especially Manila firmly in the Hokkien network of Chinese theatre, especially in the period between the late nineteenth century and World War II. The Philippines were, and remain today, an important node in xiqu dissemination, transfer, and transnational evolution, as well as an integral part of the culture of the Chinese in the Philippines. The Philippine case helps break down fundamental linguistic, ethnic, and religious equations surrounding xiqu, given the genre’s syncretism, ethnic ambiguity, and non-Chinese language environment.

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31

Lee, Hyewon. "History of the Gunsan Chinese Christian Church: An Immigrant Church with the Rise and Fall of Chinese in the Jeolla Region". 韓國敎會史學會誌 57 (31 de diciembre de 2020): 185–221. http://dx.doi.org/10.22254/kchs.2020.57.06.

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32

Smit, P. F. "Afro-Chinese partnership in missions. A similar history, a shared vision". Verbum et Ecclesia 19, n.º 1 (6 de agosto de 1998): 78–95. http://dx.doi.org/10.4102/ve.v19i1.1155.

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In this article the possibilities of a shared mission vision and praxis between African and Chinese Christians are considered. The possibility of such an endeavour lies in the respective histories of Africa and the Chinese people as well as in a similar vision for the Church of Christ on earth. Powerful forces, of which European colonialism is probably the most important, have shaped African and Chinese Christian’s view of mission and the church. After a quick tour through the history of mission in Africa and China, the potentials and pitfalls of such a shared mission program are discussed.

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King, Geoffrey. "Limits and Hopes: Catholics and Religious Freedom in the People's Republic of China". Pacifica: Australasian Theological Studies 2, n.º 2 (junio de 1989): 175–209. http://dx.doi.org/10.1177/1030570x8900200204.

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Despite the more liberal policies of the present Chinese government, the Catholic Church in China remains very limited in its activities. It can have no voice on matters of public policy; Catholics can give no external expression to their belief in the primacy of the Pope. This state of affairs is determined as much by Chinese tradition and the economy as by Marxist ideology. But a mission of “presence” remains possible, and there seem to be no insuperable obstacles to a model of church communion which respects both papal primacy and the Chinese desire for “autonomy”.

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Singgih, Emanuel Gerrit. "Some Notes on Corruption in Indonesia: A Cultural-Religious Perspective". Exchange 41, n.º 4 (2012): 311–19. http://dx.doi.org/10.1163/1572543x-12341235.

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Abstract After an introduction sketching some phenomena of corruption in the administration of Indonesia the author shows why it is almost impossible to remove corruption from Indonesian society. He discloses how the concepts of shame (gengsi) and sacrifice (rejeki) still motivate people both in society and in the church. After a delineation of the various cultural and religious backgrounds of these concepts including the cultures of the Batak, the Javanese and the Chinese he makes a plea for a return by the churches to the principle of preferential option for the weak and the poor. That will be the only way of removing corruption from Indonesian church and — hopefully — also society.

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Hancock, Christopher. "Guest Editorial Article: Complexity theory and the Chinese Church". International Journal for the Study of the Christian Church 15, n.º 4 (2 de octubre de 2015): 261–74. http://dx.doi.org/10.1080/1474225x.2015.1113376.

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Chiu, Chen-Yu, Philip Goad, Peter Myers y Nur Yıldız Kılınçer. "Jørn Utzon's synthesis of Chinese and Japanese architecture in the design for Bagsværd Church". Architectural Research Quarterly 22, n.º 4 (diciembre de 2018): 339–60. http://dx.doi.org/10.1017/s1359135518000696.

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In his essay of 1983, ‘Towards a Critical Regionalism’, Kenneth Frampton referred to the Bagsværd Church as a primary exemplar, briefly citing the architect's representation of ‘the Chinese pagoda roof’ in this project, to emphasise the importance of crosscultural inspiration in the creation of ‘critical regionalism’. Peter Myers followed Frampton in his 1993 ‘Une histoire inachevée’, arguing for the significant role that Chinese architecture played as a source for Utzon's Bagsværd Church design and further variations on the theme of Chinese and Japanese exemplars on Utzon's work follows. Françoise Fromonot established the importance of the 1925 edition of the Yingzao-fashi (State Building Standard, first published in 1103 ad) and Johannes Prip-Møller's 1937 Chinese Buddhist Monasteries for Utzon; Philip Drew pointed out the significance of the work of Chinese writer Lin Yutang (1895–1976) and historian Osvald Sirén (1879–1966) as important channels through which Utzon perceived East Asian art and architecture; while in 2002, Richard Weston suggested Das Japanische Wohnhaus (1935), written by Japanese architect Tetsuro Yoshida (1894–1956), as a formational influence in Utzon's early perception of Japanese building culture. However, none of these works attempt to clarify the precise role that Chinese and Japanese precedents play in Utzon's architectural career. Two more recent studies, by Philip Goad and Michael Asgaard Andersen, have confirmed the role of Chinese architecture in Utzon's church design and have introduced new evidence and details, but there are still unanswered questions about the exact nature of these influences. This article attempts to address the detailed process of Utzon's cross-cultural practices for his design of the Bagsværd Church in order to reveal how Utzon interpreted specific ideas, ideals, and artefacts from East Asian building culture.

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Yang, Fenggang. "The Failure of the Campaign to Demolish Church Crosses in Zhejiang Province, 2013–2016". Review of Religion and Chinese Society 5, n.º 1 (12 de mayo de 2018): 5–25. http://dx.doi.org/10.1163/22143955-00501002.

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In 2013, the Zhejiang government initiated a campaign to demolish church crosses (DCC) throughout the province in the name of landscape improvement. In April 2016, the campaign was abruptly and quietly halted. The termination of the campaign was primarily due to unremitting resistance by Christians in Zhejiang. This article provides a temporal and spatial analysis of the DCC campaign that reveals multiple failures on the part of the Zhejiang authorities, including missing several self-imposed deadlines to remove all church crosses in the province, inconsistently implementing the campaign in various regions, and causing the breakdown of the bridging mechanism between Christian churches and the party-state. The failure of the DCC campaign is an important empirical case for studies of religion and Chinese society. It indicates that the church-state equilibrium in China may be approaching a tipping point.

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Tze Ming Ng, Peter. "Global Christianity and Local Contexts: the Case of K.H. Ting and the Three-Self Church in China". Exchange 40, n.º 1 (2011): 57–70. http://dx.doi.org/10.1163/157254311x550731.

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Abstract‘Local Contexts’ is the qualifier of ‘Global Christianity’ as ‘the global must become localized’ in the process of globalization of Christianity. The case of Bishop Ting, together with the Three-Self Patriotic Movement and the National Christian Council in China will be studied for illustration. Ting was well aware of his socio-political realities and his mission to work out ways to keep alive Christian faith in the Communist state of China. He was committed to serve the Church and the Christians in China and to work out ‘Christianity with Chinese socialist characteristics’. It was found that Chinese Christianity must fulfil its bi-characteristic functions, namely the ‘Chinese’ and ‘Christian’ functions. Regarding the mission of Chinese theology, Chinese theologians must address to the socio-political and cultural contexts, to the needs of Chinese Christians, as well as to bear witness to the Christian faith within the living contexts of the Church in China.

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Lai, John T. P. "Dramatizing the Bible in Chinese: The Making of Martyrdom in The Story of the Maccabees (1918)". Journal of the Bible and its Reception 5, n.º 1 (25 de septiembre de 2018): 61–79. http://dx.doi.org/10.1515/jbr-2016-0028.

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Abstract This paper investigates the Chinese reception and transformation of the Bible through dramatic texts during the early Republican period, and the ways in which members of the Catholic community attempted to resolve the cultural and moral conflicts, mainly through the lens of the martyrdom narratives in the dramatic text Majiabai’a zhuan (The Story of the Maccabees, 1918). The Chinese playwright Fei Jinbiao, well aware of the contesting moral values in the Chinese cultural contexts, adopted some dramatizing strategies to resolve the moral dilemma among most Chinese audiences. The dramatization of biblical and martyrdom stories in Chinese were employed as a tool of proselytization and religious education in Catholic families and schools. The reading and performing of the dramatic texts on martyrdom also contributed to the identity building of the Chinese Catholic community as a distinctive group on the borders of the mainstream Chinese society. From a broader perspective, the making of martyrdom in Chinese Catholic dramatic texts and the performance of martyrdom stories in China facilitated the “re-membering” of not only the Western saints into the Chinese church but also the Chinese martyrs into the universal Catholic Church.

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Jasper. "Seeking Christian Theology in Modern Chinese Fiction: An Exercise for Sino-Christian Theology". Religions 10, n.º 7 (9 de julio de 2019): 422. http://dx.doi.org/10.3390/rel10070422.

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The development of Christian theology in contemporary China can learn much from Chinese fiction beginning with Lu Xun and his dedication to writing for the spirit of the Chinese people. Increasingly, Chinese novelists have reflected the growth of spiritual life in the Chinese People’s Republic in spite of the burden placed on the Christian church and religious believers.

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Schrauwers, Albert. "An Apartheid of Souls: Religious Rationalisation in the Netherlands and Indonesia". Itinerario 27, n.º 3-4 (noviembre de 2003): 142–59. http://dx.doi.org/10.1017/s0165115300020805.

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Described in travel books as a ‘sleepy church town’, Tentena is unusual in Indonesia, a nation where ninety per cent of the population is Muslim. In Tentena, on the island of Sulawesi, the proportions are reversed. There, as in much of rural Indonesia, religion clearly demarcates distinct ethnic and class boundaries: the majority of ethnic To Pamona, the indigenous peoples of the area, converted to Protestantism under the Netherlands Missionary Society at the turn of the century. Their church synod offices dominate the town. Largely peasant farmers, the To Pamona are culturally, religiously and economically distinguishable from both the Muslim Bugis traders who live around the market quarter, and from the ethnic Chinese Pentecostal merchants whose large shops dominate the local economy. This confluence of religion and ethnic identity among the To Pamona was fostered by Dutch missionaries who sought to create a ‘people's church’ or volkskerk, of the sort they were familiar with in the Netherlands. Driven by a new respect for indigenous cultures, the missions relativised the church's tenets; they argued that different ‘nations’ like the To Pamona could have their cultures preserved within their ‘national’ churches as long as those traditions were evaluated from a Biblical perspective. This discourse on ‘culture’, and missions in the vernacular, created a ‘nationalist’ religious discourse among the To Pamona infused with the ‘emancipatory’ politics of the churches in the Netherlands. The product of these strategies of incorporation was the religious ‘pillarization’ of the peoples of the highlands of Central Sulawesi, and their division into socially autonomous ethno-religious blocks.

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Zhao, Pan. "The True Jesus Church and the Bible in Republican China". Religions 11, n.º 2 (14 de febrero de 2020): 89. http://dx.doi.org/10.3390/rel11020089.

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During China’s Republican Era (1912–1949), the True Jesus Church, comprising one of the largest indigenous Pentecostal/charismatic churches in China, created a whole set of exclusive salvation doctrines based on its unique biblical interpretation. This paper attempts to illustrate the role that the Bible played in the development of the True Jesus Church (TJC for short) and how its biblical interpretations functioned in the shaping of its exclusive identity based on certain aspects of its charismatic experiences and unique doctrinal system. The founding of the TJC relied upon charismatic experiences, which were regarded as the work of the Holy Spirit to prove the authority of the Church. Doctrinally, the approaches to biblical interpretation employed by TJC leaders were another source of the church’s unique identity: The exclusive status the church assigned to itself was evident in its distinct interpretive approaches, as well as in its innovative rituals, especially facedown immersion baptism. Along with various influences of the Pentecostal tradition and the Chinese social context, these hermeneutics were an important reason for the TJC’s development as an independent denomination in the Republican era.

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Li, Anke, Chi Nguyen y Jinhee Choi. "“Because of the Christian Fellowship, I Decided to Stay”: How Participating in a Christian Community Shapes the Social Experiences of Chinese International Students". Social Sciences 8, n.º 8 (7 de agosto de 2019): 234. http://dx.doi.org/10.3390/socsci8080234.

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This ethnographic study examines how participation in a Christian church community shapes Chinese international undergraduate students’ social experiences in an American university. Our findings reveal that Chinese international undergraduate students identify the church and its fellowship as (1) a social support community and (2) an informal learning community, one which fills in the gap in counseling services and interpersonal activities that the university fails to offer. Recommendations are made for higher education institutions to provide stronger support for international students, regardless of their nationalities and religions.

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Song, Jiying. "Understanding Face and Shame: A Servant-Leadership and Face Management Model". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, n.º 1 (21 de enero de 2019): 19–29. http://dx.doi.org/10.1177/1542305018825052.

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Clergy can have a negative impact on churches and other individuals when they knowingly or unknowingly attempt to save face, that is, try to protect their standing or reputation. The desire to gain face and the fear of losing face and feeling ashamed will likely permeate clergy’s decision-making processes without even being noticed. This study explores the essence of face and face management and the relationship between face management and two characteristics of servant-leadership—awareness and healing—in both Chinese and American churches through the methodology of hermeneutic phenomenology. Prior to this study, to my knowledge, no hermeneutic phenomenological research of face management has been conducted in a church setting. Through a review of the literature, four areas are explored: face and shame, face management, servant-leadership, and face, shame, and face management within the church. This study obtained approval from the Institutional Review Board and informed consent from the participants. Three Chinese and three American Christian ministers were chosen to complete a question sheet and participate in two semi-structured interview sessions. A first cycle of open coding and second cycle of pattern coding were used during data analysis. Face experiences are discussed in light of eight major themes: body, triggers, becoming, face concepts, strategies, emotions, servant-leadership, and the church. Findings from the study help build a servant-leadership and face management model, which can offer an anchored approach for clergy and pastoral counselors to address face and shame and to develop therapeutic interventions.

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Smith, Henry N. "Christianity and Ancestor Practices in Hong Kong: Toward a Contextual Strategy". Missiology: An International Review 17, n.º 1 (enero de 1989): 27–38. http://dx.doi.org/10.1177/009182968901700106.

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Christianity's response to ancestor worship remains a live issue throughout Asia, including Hong Kong, where residents sense a need for cultural continuity, where traditional rites have gradually been secularized, but where the church continues to depend on Western thought-forms and customs. A viable contextual strategy should simultaneously accommodate traditional forms and values, reinterpret them in the light of Christian theology and ethics, and innovate forms which are consistent with biblical faith, with the Chinese cultural heritage, and with emerging social values. By accommodating, reinterpreting, and innovating, the Chinese churches can express their cultural loyalty, maintain biblical integrity, and pursue the transformational goal of contextualization.

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46

Ellis, James. "Anglican Indigenization and Contextualization in Colonial Hong Kong: Comparative Case Studies of St. John’s Cathedral and St. Mary’s Church". Mission Studies 36, n.º 2 (10 de julio de 2019): 219–46. http://dx.doi.org/10.1163/15733831-12341650.

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Abstract The British Empire expanded into East Asia during the early years of the Protestant Mission Movement in China, one of history’s greatest cross-cultural encounters. Anglicans, however, did not accommodate local Chinese culture when they built St. John’s Cathedral in the British Crown Colony of Hong Kong. St. John’s had a prototypical English style and was a gathering place for the colony’s political and social elites, strengthening the new social order. The Cathedral spoke a Western architectural language that local residents could not understand and many saw Christianity as a strange, imposing, foreign religion. As indigenous Chinese Christians assumed leadership of Hong Kong’s Anglican Church, ecclesial architecture took on more Chinese elements, a transition epitomized by St. Mary’s Church, a Chinese Renaissance masterpiece featuring symbols from Taoism, Buddhism, and Chinese folk religions. This essay analyzes the contextualization of Hong Kong’s Anglican architecture, which made Christian concepts more relevant to the indigenous community.

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Koesel, Karrie J. "The Rise of a Chinese House Church: The Organizational Weapon". China Quarterly 215 (28 de junio de 2013): 572–89. http://dx.doi.org/10.1017/s0305741013000684.

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AbstractThis article investigates the similarities between the organizational innovation of one underground Protestant house church in China and the rise of early communist parties. Much like the spread of communism, the organizational tactics of the church are designed to protect it in a hostile political environment. The different levels are insulated from each other, with limited knowledge of the members above and below. In this way, if anyone is raided by the authorities, the others can continue to function with little interruption. Thus, the highly touted “organizational weapon” developed by the Bolsheviks and recycled, for example, by the Chinese Communist Party in their struggle for power, has resurfaced many years later. However, this time it has been adopted by a religious “vanguard.”

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Silapacharanan, Siriwan. "Conservation of Saint Paul Church, Thailand". Asian Journal of Behavioural Studies 2, n.º 8 (23 de octubre de 2017): 33. http://dx.doi.org/10.21834/ajbes.v2i8.52.

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There are very few Catholic churches in Thailand that conserve wooden structures. The first church of St. Paul was made of bamboo and the other timber on the Bang Pakong River. In 1873, Father Schmidt Francois-Joseph built the third one with concrete including wooden structures such as priest quarters, a bell tower, a rest pavilion, a granary, a school building, all of which were designed by French priests in colonial architecture and constructed by Chinese workers. As present, these buildings have been deteriorating. However, their conservation plans have been launched, recently.Keywords: conservation; Catholic Church; colonial architecture; timbereISSN 2398-4295 © 2017 The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, UniversitiTeknologi MARA, Malaysia.

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Inouye, Melissa Wei-Tsing. "Speaking in the Devil’s Tongue? The True Jesus Church’s Uneasy Rhetorical Accommodation to Maoism, 1948–1958". Modern China 44, n.º 6 (21 de marzo de 2018): 652–82. http://dx.doi.org/10.1177/0097700418763557.

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During the 1950s, the universal ideology of Chinese Christian churches clashed with the universal ideology of the Maoist party-state. Since Christian churches were autonomous moral communities (ideologically self-contained, with members collectively claiming authority to define and cultivate moral norms), they hindered the party-state’s ambitions for control. Christians, especially Christian leaders, experienced intense pressure to adopt the new code of Maoist speech. Documents from archives in Shanghai, Nanjing, and Wuhan and oral history interviews with members of the True Jesus Church in south China show how, despite the True Jesus Church’s native inclinations to resist, between 1948 and 1958 Maoist rhetoric and discursive patterns replaced biblical rhetoric and discursive patterns in the public life of the church. The contest between religious communities and the state to control the terms of public moral discourse demonstrates the significance of such discourse in demarcating and legitimating community authority.

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Bays, Daniel H. y Carl T. Smith. "Chinese Christians: Elites, Middlemen, and the Church in Hong Kong". American Historical Review 92, n.º 3 (junio de 1987): 722. http://dx.doi.org/10.2307/1870030.

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