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12 pages, 297 KiB

Open AccessArticle

Interdependency and Change: God in the Chinese Theology of Xie Fuya (1892–1991)

by Kenpa Chin

Religions 2024, 15(6), 687; https://doi.org/10.3390/rel15060687 - 31 May 2024

Viewed by 1041

Xie Fuya (N. Z. Zia, 1892–1991), a major Chinese Christian thinker, has contributed much to the development of Sino-theology. However, his work has yet to receive the recognition it deserves. As a thinker who is well-versed in both Chinese and Western philosophies while [...] Read more.

Xie Fuya (N. Z. Zia, 1892–1991), a major Chinese Christian thinker, has contributed much to the development of Sino-theology. However, his work has yet to receive the recognition it deserves. As a thinker who is well-versed in both Chinese and Western philosophies while dedicating himself to the exploration of the philosophy of religion, Xie presents a dual feature in his writings. On the one hand, his work engages in a dialogical discourse between Eastern and Western philosophies. On the other hand, his writings represent an ambitious attempt to interpret traditional Chinese philosophical tenets within the context of Christian theology, transverse from the level of human nature to the level of ontological existence, representing an innovative model of contemplation in the field of Sino-theology. This contribution is of immense value to the development of Chinese philosophical thought. For this reason, this article attempts to illustrate, through Xie’s writings in various stages of his life, his relentless effort to promote the integration of Eastern and Western philosophies within the framework of Chinese thought. His most notable accomplishment in this East–West confluence effort is his unique assumption of God’s attributions as both zhonghe (literally “middle harmony”, connoted as interdependency by Xie) and bianyi (change). Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

15 pages, 435 KiB

Open AccessArticle

Anthropological Terms in Chinese Biblical Translations: The Interplay between Catholic and Protestant Versions in Response to Chinese Traditional Cultures

by Xiaochun Hong

Religions 2024, 15(3), 313; https://doi.org/10.3390/rel15030313 - 29 Feb 2024

Viewed by 1583

Abstract

Notwithstanding the considerable attention that Chinese Bible translations have attracted, some important theological issues have been ignored for a long time, one of which is anthropology. The present article focuses on the Chinese rendering of terms in this category. From the attempts in [...] Read more.

Notwithstanding the considerable attention that Chinese Bible translations have attracted, some important theological issues have been ignored for a long time, one of which is anthropology. The present article focuses on the Chinese rendering of terms in this category. From the attempts in the first three Catholic versions, the Western theory of soul introduced by Matteo Ricci began to influence the connotation of ling 靈 in Chinese biblical texts, though anima and spiritus had not been distinguished or the translations were still obscure in these renditions. Robert Morrison’s version, though heavily dependent on Jean Basset’s translation, was also indebted to Emmanuel Diaz and Louis A. de Poirot in its dichotomous anthropology, developing a ling–rou 靈–肉 (lit. spirit–flesh) dichotomous discourse with his conceptualization of ling 靈. Initiated by the “second generation” of Protestant Bible translators, the renderings of pneuma/ruach and sarx/basar took the indigenized approach that culminated in the Delegates’ Version of the Bible. With the assistance of some Chinese scholars in completing this version, Medhurst launched a dialogue between Christian anthropology and Chinese traditional outlooks of human beings by emphasizing the concepts of shen 身 and xin 心, which had long-lasting popularity in later versions of the Chinese Bible. Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

13 pages, 1186 KiB

Open AccessArticle

How to Speak in Tongues: A Historical–Contextual Reading of Paul’s Use of γλῶσσα/方言 in 1 Corinthians 12–14 from a Multilingual Diasporic Chinese Christian Church Context

by WH Chong

Religions 2024, 15(3), 288; https://doi.org/10.3390/rel15030288 - 26 Feb 2024

Viewed by 2270

Abstract

From its inception, Chinese Christianity has involved speaking in “tongues”, across cultures, about the person and work of Jesus Christ. This article presents a contextual original-language exegesis of the Apostle Paul’s use of the word γλῶσσα (glōssa) or 方言 (fangyan [...] Read more.

From its inception, Chinese Christianity has involved speaking in “tongues”, across cultures, about the person and work of Jesus Christ. This article presents a contextual original-language exegesis of the Apostle Paul’s use of the word γλῶσσα (glōssa) or 方言 (fangyan) in 1 Corinthians 12–14 and seeks to understand this contested lexeme in light of the multilingual reality of both the “diasporic” Christian church in first-century Corinth and the diasporic Chinese Christian church today. It is argued that understanding Paul’s instructions regarding γλῶσσα/方言 within the context of a multilingual Christian worship culture strengthens the definition of γλῶσσα as languages used and understood among inhabitants of first-century Corinth. This reading, while not rejecting the possibility of an “angelic language” (tianshide huayu 天使的话语), may offer a more fruitful application for those who shape and participate in the multilingual worship culture of the diasporic Chinese Christian church today. Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

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12 pages, 868 KiB

Open AccessArticle

Religion and Sexuality: Reading the Sixth Commandment (“You Shall Not Commit Adultery”) in the Context of Late Ming China

by Haihua Tian

Religions 2023, 14(12), 1552; https://doi.org/10.3390/rel14121552 - 18 Dec 2023

Viewed by 1778

Abstract

This article examines concubinage in late Ming China through Foucaudian discourse analysis of sexuality in order to explore different responses to the Sixth Commandment by the Jesuits and Chinese literati. It will be interdisciplinary and conducted by way of philology, sexuality studies, feminist [...] Read more.

This article examines concubinage in late Ming China through Foucaudian discourse analysis of sexuality in order to explore different responses to the Sixth Commandment by the Jesuits and Chinese literati. It will be interdisciplinary and conducted by way of philology, sexuality studies, feminist studies, cross-cultural criticism, and inter-religious dialogue. Topics include the relationship between religion and sexuality, concubinage in late Ming China, the Jesuits’ attitude towards concubinage, and the case study of the Confucian Catholic Wang Zheng’s struggle. A cross-cultural study of the Six Commandment not only illustrates the complex interaction between religion, sexuality, and gender but also presents early encounters of the Chinese and Christian cultures and the dialogues between them. Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

12 pages, 781 KiB

Open AccessArticle

The Registration of Ginling College and the Role of Wu Yi-fang, 1925–1930

by Maria Chen

Religions 2023, 14(12), 1503; https://doi.org/10.3390/rel14121503 - 5 Dec 2023

Viewed by 1641

Abstract

This paper examines the role of Wu Yi-fang in the registration process at Ginling College. It explores the initial resistance exhibited by the missionary faculty and the Ginling College Committee toward registration, contrasting it with their subsequent change in attitude following the 1927 [...] Read more.

This paper examines the role of Wu Yi-fang in the registration process at Ginling College. It explores the initial resistance exhibited by the missionary faculty and the Ginling College Committee toward registration, contrasting it with their subsequent change in attitude following the 1927 Nanking Incident. This incident forced Ginling to adhere to government regulations, appointing Wu Yi-fang as the Chinese president of the college. Through her exceptional negotiation strategies, Wu not only ensured Ginling’s smooth registration and prosperity after the political upheaval but also successfully claimed decision-making authority for herself. This paper argues that Wu’s contributions to Ginling’s registration demonstrate how Christian schools and liberal education played a significant role in nurturing the development of Chinese female leaders and preparing them for leadership roles. Simultaneously, these institutions benefited from the achievements of their graduates. Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

16 pages, 826 KiB

Open AccessFeature PaperArticle

Reinterpreting and Remapping Philosophy, Evolutionism and Religion in Late Qing Missionary’s Translation of The Making of a Man

by Mingyu Lu, Tianxiang Zheng and Keyu Wang

Religions 2023, 14(10), 1268; https://doi.org/10.3390/rel14101268 - 6 Oct 2023

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Abstract

Between the Boxer Movement and the 1911 Revolution, missionaries in China confronted distinct social challenges compared to their counterparts in home countries. In response, American missionary Young John Allen and his Chinese assistant, Van Yi, co-translated James Wideman Lee’s The Making of a [...] Read more.

Between the Boxer Movement and the 1911 Revolution, missionaries in China confronted distinct social challenges compared to their counterparts in home countries. In response, American missionary Young John Allen and his Chinese assistant, Van Yi, co-translated James Wideman Lee’s The Making of a Man into Chinese as Ren Xue. This translation aimed to counter Spencer’s social evolutionism, introduced by native intellectuals like Yan Fu, offering a reinterpretation of the relationships among individuals, nations, and God. Additionally, it sought to remap philosophy, evolutionism, ethics, and religion tailored for late Qing China. In contrast to clergymen in America and China, Chinese native intellectuals developed their unique reinterpretations and reshaping of philosophy, science, evolutionism, ethics, and religion for China. Through a cross-comparison of works by Yan Fu, Huxley, Spencer, Lee and Allen, this study explored the diverse responses to Spencer’s evolutionary theory and related issues among the advocates of evolutionism, Chinese intellectuals, and clergies in America and China. Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

16 pages, 984 KiB

Open AccessArticle

“In Communion with God”: The Inculturation of the Christian Liturgical Theology of Giulio Aleni in His Explication of the Mass (Misa Jiyi)

by Bin You and Qianru Ji

Religions 2023, 14(10), 1255; https://doi.org/10.3390/rel14101255 - 3 Oct 2023

Cited by 2 | Viewed by 1653

Abstract

Liturgical practice and its theological interpretation are not only very important to the Chinese inculturation of Catholicism in particular and Christianity in general but also of great significance in the establishment of an indigenized Christian faith and system of life. This paper will [...] Read more.

Liturgical practice and its theological interpretation are not only very important to the Chinese inculturation of Catholicism in particular and Christianity in general but also of great significance in the establishment of an indigenized Christian faith and system of life. This paper will analyze the methodological approaches and historical inspirations for the inculturation of Christian liturgical theology through Giulio Aleni’s (1582–1649) Explication of the Mass (Misa Jiyi, 弥撒祭义), the first book to utilize Chinese cultural resources to systematically interpret the Mass (Eucharist). Continuing the general Jesuit accommodation initiated by Matteo Ricci, Aleni established an indigenized liturgical system of theology through intercultural learning, borrowing, and creative construction. Three of his contributions especially stand out. First, Aleni explained the significance of the Mass in terms of the Chinese philosophical–ethical concepts of “repaying the roots” (baoben, 报本) and “giving thanks” (gan’en, 感恩). Second, he elaborated on communion with the Trinitarian God in the Mass through Jesus Christ by drawing on the ancient Chinese teachings of repaying (chou, 酬), commemoration (shi, 示), and hope (wang, 望), which Aleni related to “giving thanks to the Father,” “commemorating Jesus,” and “invoking the Holy Spirit.” Finally, he provided a deep spiritual explanation of the Mass, using the traditional Confucian concepts of “self-restraint” (keji, 克己), “self-reflection” (fanji, 反己), and “spiritual meditation” (chouyi, 抽绎) to help believers understand the activities of repentance, commemoration, and prayer in the Mass. Overall, Aleni emphasized that the essence of the Mass was to achieve “communion with the heart of heavenly Lord” (xihe tianzhuzhixin, 翕合天主之心), which, as a pivot of faith, could be extended into daily life through its spiritual practice. Aleni, therefore, established a comprehensive system of “liturgy-spirituality-life” for Chinese Christians by indigenizing Christian liturgical theology through intercultural learning. His creative synthesis yielded a dynamic balance between Christian and Chinese traditions, absorbing Confucian resources to imaginatively enrich and expand the Christian tradition, while encouraging the creative transformation of the Christian tradition into the Chinese cultural community. Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

18 pages, 2467 KiB

Open AccessArticle

Natural Theology and Neo-Confucianism in Timothy Richard and Ren Tingxu’s Translation of Alexander Pope’s An Essay on Man

by Dadui Yao

Religions 2023, 14(9), 1177; https://doi.org/10.3390/rel14091177 - 15 Sep 2023

Viewed by 1500

Abstract

Voltaire praised Alexander Pope’s poem, An Essay on Man, as a magnificent and profound philosophical work that garnered widespread popularity and had a significant impact. It was believed that the poem’s philosophical concepts were influenced by Gottfried Wilhelm Leibniz, who drew inspiration [...] Read more.

Voltaire praised Alexander Pope’s poem, An Essay on Man, as a magnificent and profound philosophical work that garnered widespread popularity and had a significant impact. It was believed that the poem’s philosophical concepts were influenced by Gottfried Wilhelm Leibniz, who drew inspiration from Jesuit writings and regarded Neo-Confucianism as China’s “natural theology”. In December 1897, Yan Fu translated six lines from Pope’s poem into Chinese as a part of his translation of Tianyan lun. Subsequently, Timothy Richard and Ren Tingxu collaborated for five months to translate An Essay on Man into Chinese, known as Tianlun shi (A Poem of Heavenly Ethics), which was published in mid-summer 1898. This Chinese translation became the first extensive Western poem to be translated into Chinese. It consisted of four parts, with over 1300 lines in its original form and approximately 17,200 Chinese characters in translation. Ren rendered Pope’s heroic couplets into a quatrain-style Chinese poem. The term “Tianlun” (Heavenly Ethic) was derived from Young John Allen’s theory, which aimed to supplement Confucian ethics by illustrating the “man and heaven” (or “man and God”) relationship. The poem successfully intertwined Christian and Confucian ideas, harmoniously blending the two discourses of natural theology and Neo-Confucianism. Ren’s literary embellishments played a significant role in this remarkable achievement. Richard and Ren’s translation of the poem served various purposes, including introducing Western knowledge to China and promoting political reform. Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

15 pages, 826 KiB

Open AccessArticle

Is the Spiritual Man Pentecostal? Watchman Nee’s Perspective on the Charismatic Experiences

by Pan Zhao

Religions 2023, 14(7), 833; https://doi.org/10.3390/rel14070833 - 25 Jun 2023

Cited by 1 | Viewed by 3858

Abstract

Watchman Nee (Ni Tuosheng, 1903–1972), one of the most prominent theologians in Republican China (1911–1949), developed a “spiritual theology” that is concentrated on the work of the Holy Spirit. This theological perspective shares parallels with Pentecostal-Charismatic theology. This paper examines Nee’s attitude toward [...] Read more.

Watchman Nee (Ni Tuosheng, 1903–1972), one of the most prominent theologians in Republican China (1911–1949), developed a “spiritual theology” that is concentrated on the work of the Holy Spirit. This theological perspective shares parallels with Pentecostal-Charismatic theology. This paper examines Nee’s attitude toward Pentecostalism and the charismatic experience. First, based on his teaching of the three-stage work of the Holy Spirit, Nee argued that the inner guidance of the Holy Spirit was more important than any external manifestation and that the “baptism of the Holy Spirit” in the Pentecostal-Charismatic movement was not a personal experience that Christians should pursue. Second, in terms of subjective experience, Nee’s trichotomous view of human nature as consisting of spirit, soul, and body suggested that many charismatic experiences originate in the soul and need to be overcome. Third, concerning the spiritual world, Nee regarded as the work of evil spirits those charismatic experiences that occur in irrational and unconscious situations. Nee’s negative stance towards Pentecostalism and the charismatic experience serves as a means of distinguishing his spiritual theology from Pentecostalist-Charismatic movements. Both Nee’s theology and his church practices reveal a strong elitist element, in stark contrast to Pentecostalism. Full article

(This article belongs to the Special Issue History and Theology of Chinese Christianity)

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