L’Hymnaire manichéen chinois offre un ensemble de 25 hymnes destinées à la pratique de la religion manichéenne par la Section des Auditeurs. Mis au jour à Dunhuang (actuel Gansu) au début du 20ème siècle, après être resté enfoui dans une cache pendant quelque douze siècles, ce rouleau écrit en langue chinoise, comprend plusieurs hymnes transcrites de diverses langues courantes en Asie centrale à l’époque de sa rédaction.
Cette traduction apporte une vision nouvelle de la Religion de Lumière, telle qu’elle se vit adoptée par les Chinois, ainsi que de l’ampleur du message du prophète iranien Mani (216-276), aspirant à une portée universelle et destiné à relier entre eux les hommes de tous horizons de par le monde, quelque soit leur origine, leur langue ou leur histoire.
L’Hymnaire manichéen chinois presents a collection of twenty-five hymns that were intended for the Manichean religious practice of the class of Auditors. The scroll, which came to light in the early twentieth century in the province of Dunhuang (modern Ganzu) after lying buried for around twelve centuries, contains several hymns transcribed from a variety of languages that were current in Central Asia during the epoch of its redaction. This translation provides a new perspective on the Religion of Light as it was adopted in China, and on the wide reach of the message of the Iranian prophet Mani (216-276) that aimed at universal scope and was meant to unite people from all parts of the world, of whatever origin, language and history.
A Dialogue between Haizi’s Poetry and the Gospel of Luke Xiaoli Yang offers a conversation between the Chinese soul-searching found in Haizi’s (1964–1989) poetry and the gospel of Jesus Christ through Luke’s testimony. It creates a unique contextual poetic lens that appreciates a generation of the Chinese homecoming journey through Haizi’s poetry, and explores its relationship with Jesus Christ. As the dialogical journey, it names four stages of homecoming—roots, vision, journey and arrival. By taking an interdisciplinary approach—literary study, inter-cultural dialogue and comparative theology, Xiaoli Yang convincingly demonstrates that the common language between the poet Haizi and the Lukan Jesus provides a crucial and rich source of data for an ongoing table conversation between culture and faith.
This book represents the first monograph-length study of the relationship between Protestant Bible translation and the development of Mandarin from a
lingua franca into the national language of China. Drawing on both published and unpublished sources, this book looks into the translation, publication, circulation and use of the Mandarin Bible in late Qing and Republican China, and sets out how the Mandarin Bible contributed to the standardization and enrichment of Mandarin. It also illustrates that the Mandarin Union Version, published in 1919, was involved in promoting Mandarin as not only the standard medium of communication but also a marker of national identity among the Chinese people, thus playing a role in the nation-building of modern China.
Yearbook of Chinese Theology is an international, ecumenical and fully peer-reviewed annual that covers Chinese Christianity in the areas of Biblical Studies, Church History, Systematic Theology, Practical Theology, and Comparative Religions. It offers genuine Chinese theological research previously unavailable in English, by top scholars in the study of Christianity in China.
The 2016 volume highlights the five sub-disciplines of theology. Wang Wei-fan’s evangelical theology and Christian ecumenism and its internal contradiction is studied from a systematic theological viewpoint. Additionally, a theology of soul and body is proposed as an approach of sinicization of Christianity. Civil Christian and political identity are also studied in the relation to the sinicization of Christianity in China. The belief logic and social actions of the “Kingdom-Got sect” and the origin of “A New Treatise on Aids to Administration” have been explored from the historical perspective. The meditations of the Three-Self Church by K. H. Ting from a socio-religious perspective, and the missionaries’ resolution of the term question in The Chinese Recorder have been studied in their relations to the Bible. There are comparative studies on the unreconciled religious diversity in the dialogue of civilizations and the different views about truth in Christianity and Confucianism. The academic report analyzes the eventful year of 2010 in the Catholic Church in China. This volume offers genuine Chinese theological research, which was previously unavailable in English, by top scholars in the study of Christianity in China.
Contributors include: Juhong Ai, Jianming Chen and Tao Xiao, Xiaojuan Cheng, Xiangping Li, Gong Liang, Jianbo Huang, Paulos Huang, Meixiu Wang, Philip L. Wickeri, Kevin Xiyi Yao, Jie Zhao, Weichi Zhou.
Yearbook of Chinese Theology is an international, ecumenical and fully peer-reviewed series on Chinese theology in English. Its main focus is on interdisciplinary, contextual, and cross-cultural studies in the areas of Biblical Studies, Church History, Systematic Theology, Practical Theology, and Comparative Religions. The Yearbook also features articles exploring wider issues in church and society. The
Yearbook of Chinese Theology thus meets the growing demand for the study of the new academic discipline of Christianity in a Chinese context.
In this first volume, harmony and Sinicization of Christianity in China are studied from a systematic theological viewpoint. Confucian Ruism and the Human-God relationship are investigated from a practical theological perspective. Articles on the rebellious Taiping tianguo movement and on a Fujian Catholic community shed light on the history of Christianity in China, and two articles draw attention to the Bible in relation to literature and general public. Furthermore, a review of the Protestant Church is offered from the viewpoint of Civil Society construction, and Chinese contemporary ideology and historical Nestorianism are researched using methodology derived from the field of Comparative Religions. This volume offers genuine Chinese theological research, which was previously unavailable in English, by top scholars in the study of Christianity in China.
The development of contemporary Chinese religion has its own social background. A typical characteristic of it is co-existence with globalization. The present development and future possibilities of religious existence in China should be based on the corresponding relationship with Chinese society, specifically in the contextualization of global engagement. Many people hope and believe that religion can play a very positive role(s) in contemporary China, in line with its global connection. Alhough certain problems still remain, the theme of understanding religion has a very special role within the context of the Chinese effort of constructing a harmonious society.
The expression of Trinity in the Dunhuang document Zunjing 尊經 is traceable back to the ontological speculations of Antiochene theologian Theodore of Mopsuestia. By a comparative study of Theodore’s concept of qnoma ܐܡܘܢܩ and the Confucian idea of Shen 身, this paper is an attempt to retrieve the original meaning of person as “holistic-qnomic manifestation”, thereby providing a fitting analogical meaning between two central concepts, a Christian concept of person and a Chinese concept of shen 身.
This paper is based on a review of the work and various activities of Protestant churches in China, in order to understand the efforts that are being made by them to approach a civil society under construction. This entire paper can be divided into six parts: I. Chinese civil society under Construction and functional orientation of Protestant churches in China; II. Specific approaches to a civil society: social service and social care; III. Foundation of approaching a civil society: theology and church organizations construction; IV. International vision required for approaching a civil society: promotion of overseas exchange; V. Sustaining motive power of approaching a civil society: self-cognition and introspection; VI. Conclusion. This paper holds that the “factors of civil society” that Protestant churches in China contain have presented themselves in various ways in recent years. This is a good foundation for Protestantism in China to engage in the construction of civil society, providing contributions for a harmonious society.
This essay investigates the “Sinicization of Christianity” from an academic standpoint. The goal of this essay is: The objective and rational discussion on how Christianity could be able to meld into Chinese culture, the Chinese nation, and in particular, contemporary Chinese society. The investigation is presented in three parts: a comparison between the histories of Christianity in China and Korea, a study of the ecological situation of religions in contemporary China, and, finally, new developments in international research on inter-religious dialogue. The article concludes that social practice should be the main criterion for testing religious faith. Furthermore, based on China’s current conditions, the best course for the Sinicization of Christianity is its achieving positive and important contributions to the continued reform and opening-up of Chinese society as well as to its development and progress.
Having characterized the severe planetary environmental problems faced in our age, this article seeks to apply a revised form of the dialectics of harmonization promoted by Prof. Chung-ying Cheng, originally articulated in 1977 to approach a 21st century Ruist ( “Confucian”)-inspired environmental ethics. The content of this article is portrayed under seven “meditations” as follows, and each taking a relatively different dialectical step to arrive at some new concepts and ethical arguments to justify this particular form of environmental ethics. First, the immense irony within China is that some contemporary Ruist (and Buddhist and Daoist) scholars have written about environmental ethics, portraying an image that suggests that there are great historical traditions related to this realm. Nevertheless, even as late as 2013 the two most polluted cities in the contemporary world are in China (Linfen and Tianying). Secondly, it is argued that the insights of Jacques Ellul’s critiques of technological society and its systematic values have not been adequately conceptualized in traditional Ruist ethics, and so becomes a shortcoming of contemporary Ruist-inspired environmental ethics (which tend to advocate a “union or harmony of Heaven and humans”, allowing no special place for techno-scientific values, systems, and tools). Thirdly, symbolic resources for a “reverence for life” within different Ruist texts are explored. Fourthly, the six principles of the dialectics of harmonization promoted by Prof. Chung-ying Cheng in 1977 are presented and critically analyzed in the light of 21st century developments in the post-traditional Chinese philosophical and cultural context. Fifthly, a modulated form of the six principles of the dialectics of harmonization is elaborated in response to the critical questions raised in the previous meditation. Sixthly, a new polarity is presented, under the rubric of “artificial – human”, explored in terms of the values, powers and other aspects that are worked out in various relativities and oppositions that arise within this polarity. It is argued that this is an important addition to the list of polarities that should be included and applied through the revised version of the dialectics of harmonization. Seventh and finally, I argue that when working dialectically toward a more sensitive complimentarity within the artificial – human polarity, we should identify the subject of our reverence as the “vital environing whole”, which I further develop into a form of “familially familiar world” drawing upon Zhang Zai’s vision in The Western Inscription and adapt it to our 21st century context. It is argued that this new conception of our vital environing whole is worthy of reverence, and with the moral attitudes promoted by Zhang Zai, this conception leads us toward a feasible way to understand the “reverence for life” and can discern ways of “living with reverence” that includes not only suitable care for other living things but for our needy planetary home as well.