By Daniel H. Bays
A New historical past of Christianity in China, written by way of one of many world's the major writers on Christianity in China, appears at Christianity's lengthy background in China, its terribly swift upward thrust within the final 1/2 the 20th century, and charts its destiny direction.
<ul type="disc">* presents the 1st entire history of Christianity in China, a major, understudied sector in either Asian stories and spiritual heritage
* lines the transformation of Christianity from an imported, Western faith to a completely chinese language faith
* Contextualizes the expansion of Christianity in China inside nationwide and native politics
* bargains a portrait of the complicated spiritual scene in China this day
* Contrasts China with different non-Western societies the place Christianity is surging
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Extra info for A New History of Christianity in China (Blackwell Guides to Global Christianity)
On a quiet night, going through one of the stretches of the wall that still today is visibly scarred and blasted from the incessant cannonfire during the ten-year siege of the city, one can almost hear the ghosts of the Taiping fighters in desperate struggle, defenders of the Christian faith fighting to the death against the Qing government, the enemies of Christ. All of these phenomena characterized the mid century presence of Christianity. The nineteenth century started slowly in China, but in the 1830s Protestants, Catholics, and Taipings, 1800–1860 43 picked up the pace in the runup to the Opium War.
123–318, and more concisely Samuel Hugh Moffett, A History of Christianity in Asia, Vol. II, 1500–1900 (Maryknoll, NY: Orbis, 2005), pp. 105–142. Although dated, Kenneth Scott Latourette, A History of Christian Missions in China (London: SPCK, 1929), pp. 78–198, is still useful. Officials at the Ming court in Beijing were not aware of this grant of Macau to the Portuguese for several decades. Much later, in the late nineteenth and early twentieth centuries, Protestant denominations sought through “comity agreements” to divide up Chinese territory into areas assigned to different mission groups, in order to avoid unseemly competition.
Should these acts be considered religious observance or civic duty? And should Chinese Christians be permitted or forbidden to participate? The Jesuits considered them civic functions, and permitted them. A related set of questions centered on relationships with non-Christians. Could mass be said for the souls of Christians’ non-Christian ancestors? And could Christians be permitted to support and participate in community festivals or entertainments in honor of non-Christian gods? The Jesuits and their accommodation policy basically said “yes” to both questions.