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Mission Studies最新文献

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Saving the Nation: Chinese Protestant Elites and the Quest to Build a New China, 1922–1952, written by Thomas H. Reilly 《救国:中国新教精英与建立新中国的探索,1922-1952》,作者:托马斯·h·赖利
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341869
Xiaoli Yang
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引用次数: 0
Making the South Seas a “Chinese” Mission Field: Chinese Evangelical Missionaries to Southeast Asia, 1920s to 1950s 使南海成为“华人”传教地:中国福音传教士到东南亚,1920至1950年
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341861
Joshua Dao Wei Sim (沈道偉)
The emergence of Chinese evangelicals as missionaries in the first half of the twentieth century is an understudied topic. This paper thus seeks to foreground their voices by focusing on their Southeast Asian evangelistic work. By drawing on publications related to the Chinese Foreign Missionary Union and Alliance Bible Seminary, it is clear these missionaries were able to show their competency as transnational, inter-cultural workers that could undertake effective missionary work. This is shown in three ways. First, I argue that these evangelicals sought to carve out the South Seas (Nanyang) as a “Chinese” mission field by constructing narratives that emphasized a Chinese-Christian obligation to evangelize the region. Second, these evangelicals added a racial dimension to these narratives by claiming that they were more suited to evangelize the Nanyang peoples. Thirdly, I suggest that they eschewed “top-down” missionary methods and employed a grassroots approach in their engagement with different communities.
二十世纪上半叶中国福音派传教士的出现是一个未被充分研究的话题。因此,本文试图通过关注他们在东南亚的福音工作来突出他们的声音。通过引用中外传教士联合会和联合圣经神学院的相关出版物,很明显,这些传教士能够展示他们作为跨国、跨文化工作者的能力,能够进行有效的传教工作。这表现在三个方面。首先,我认为这些福音派试图将南海(南洋)开辟为“中国”的宣教场,通过构建强调中国基督徒在该地区传福音的义务的叙事。其次,这些福音派在这些叙述中加入了种族因素,声称他们更适合向南洋人民传福音。第三,我建议他们避免“自上而下”的传教方式,而采用基层的方式与不同的社区接触。
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引用次数: 0
The Oxford Handbook of the Bible in China, edited by K. K. Yeo 《中国牛津圣经手册》,杨国强编辑
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341878
Simon Wong
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引用次数: 0
Guest Editorial 客座编辑
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341859
Xiaoli Yang (杨晓莉), Daryl R. Ireland (艾德恩)
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引用次数: 0
Obituary for John M. Prior, SVD (October 14, 1946–July 2, 2022) 约翰·普赖尔讣告,SVD(1946年10月14日- 2022年7月2日)
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341860
Robert Mirsel
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引用次数: 0
Obituary for Pierre Humblot (March 18, 1933–August 31, 2022)
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341880
H. Suermann
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引用次数: 0
But Let Judgment Run Down as Waters and Righteousness as a Mighty Stream 惟愿公平如大水奔流,公义如江河奔流
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341881
Dao Zi (岛子)
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引用次数: 0
Remaking the Church Catholic in Post-Maoist China 后毛时代中国天主教会的重建
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341864
Michel Chambon (陈立邦)
After the political reforms that followed the death of Mao Zedong, Chinese Catholics were gradually allowed to reestablish their churches and resume public gatherings. Yet this opened serious challenges. After decades of persecution and isolation, which reshaped the ways Chinese Catholics worshipped and perceived themselves, they needed to redefine Chinese Catholicism. Is performing specific rituals in both Latin and a local dialect, at home and in secret, enough to be Catholic? Who holds the religious authority to effectively administer the sacraments? To what extent is a formal relationship with the Pope necessary to remain Catholic? This article explores how Chinese Catholics have searched for support from outside their family circles and the People’s Republic of China to answer their questions. This paper argues that in a rapidly changing politico-economic context marked by strict administrative control, Chinese Catholics have reestablished contacts with Global Catholicism through networking with missionary societies. More specifically, I look at collaborations which Chinese Catholics have established with the Paris Foreign Missions (MEP) to reassess the missiology of Chinese Catholicism. Discussing the evolving nature of these relationships after 1978, I show that the reconstruction of Catholicism in China has been a multilateral enterprise in which local Catholics have had to navigate political adversity, socio-cultural changes, and the Post-Vatican II reformation of worldwide Catholicism. In so doing, Chinese Catholics gradually moved outside of the intimacy of kinship groups and pre-defined rituals to engage actively with modernizing Chinese society and transforming world Catholicism.
在毛泽东去世后的政治改革之后,中国天主教徒逐渐被允许重建教堂并恢复公众集会。然而,这带来了严峻的挑战。经过几十年的迫害和孤立,重塑了中国天主教徒的崇拜和自我认知方式,他们需要重新定义中国天主教。在家里或秘密地用拉丁语和当地方言进行特定的仪式,足以成为天主教徒吗?谁拥有有效管理圣礼的宗教权威?与教皇保持正式关系在多大程度上是保持天主教的必要条件?这篇文章探讨了中国天主教徒如何从他们的家庭圈子和中华人民共和国之外寻求支持来回答他们的问题。本文认为,在以严格的行政管制为标志的快速变化的政治经济背景下,中国天主教徒通过与传教士协会建立联系,重新建立了与全球天主教的联系。更具体地说,我观察了中国天主教徒与巴黎外国使团(MEP)建立的合作关系,以重新评估中国天主教的传教。在讨论1978年后这些关系的演变性质时,我表明,天主教在中国的重建是一项多边事业,在这项事业中,当地天主教徒不得不应对政治逆境、社会文化变化和梵蒂冈二世后世界天主教的改革。在这样的过程中,中国天主教徒逐渐摆脱了亲属群体的亲密关系和预先设定的仪式,积极参与中国社会的现代化和世界天主教的变革。
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引用次数: 0
Interrogating the Language of ‘Self’ and ‘Other’ in the History of Modern Christian Missions: Contestation, Subversion, and Re-imagination, written by Man-Hei Yip 《现代基督教传教史上对“自我”与“他者”语言的质疑:质疑、颠覆与再想象》,满黑叶著
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341876
Allen Yeh
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引用次数: 0
Songs of the Lisu Hills: Practicing Christianity in Southwest China, written by Aminta Arrington 阿灵顿著《傈僳山歌:在中国西南实践基督教》
IF 0.2 0 RELIGION Pub Date : 2022-12-05 DOI: 10.1163/15733831-12341874
Linda Banks, R. Banks
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引用次数: 0
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Mission Studies
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