By Huilin YANG, Zhang Jing, David Lyle Jeffrey
Christian missionaries in China were considered as brokers of Western imperialist values. Yang Huilin, prime pupil of Sino-Christian experiences, has committed himself to re-evaluating the historical past of Christianity in China and sifting via highbrow and non secular result of missionary efforts in China. Yang focuses upon neighborhood histories of Christianity to chronicle its enduring strong. China, Christianity, and the query of tradition illuminates the unexplored hyperlinks among Christianity and chinese language tradition, from Christianity and better schooling in China to the agricultural acculturation of Christian ideology by way of indigenous groups. In a highly chinese language voice, Yang offers the legacy of Western missionaries in a brand new mild, contributing significantly to now full of life Sino-Christian theology.
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Extra resources for China, Christianity, and the Question of Culture
12 Yet why was it that Christianity was unable to achieve “conversion” in the way Buddhism had done? Zhao Zichen attempted to answer this question by asserting that the times were different, and he maintained that “a people must always seek religion on their own initiative” and that Christianity “was brought in by Westerners . . ”13 Actually, such a comparison may not be very appropriate. What Westerners experienced before the Middle Ages was the Christianization of Europe, which was also the Europeanization of Christianity.
The “Replies to Questions” appended to Fang Hao’s paper “On Chinese and Western Cultural Traditions” pushed this “thrust one’s spear on his own shield” logic to an extreme. Why would it be better to adhere to Catholicism? answer: . . Confucius wrote books to instruct people rather than to have people worship him, did he not? He wished to have people abide by his sayings and strictly carry them out. . Worshiping the Lord is in keeping with Confucius’ sayings and teachings. ” Such persons are not only sinners against the Lord, but also sinners against Confucius!
One should say that the two pillars that held together the existing order were the system of patriarchal ethics and the ideological system. The former was basically swept out of existence after 1949, and especially during the Cultural Revolution, and serious doubts were cast on the latter as a reaction to the Cultural Revolution. China’s flying economic advances during the past two decades have not provided enough spiritual support to the new organizational structure of society, but instead have bred the possible danger of placing the regulation of social organizations and the balancing of spiritual beliefs completely under the dominance of economic levers and market regularities in the wake of the trend toward globalization.
China, Christianity, and the Question of Culture by Huilin YANG, Zhang Jing, David Lyle Jeffrey