By Huilin YANG, Zhang Jing, David Lyle Jeffrey
Christian missionaries in China were considered as brokers of Western imperialist values. Yang Huilin, best student of Sino-Christian stories, has devoted himself to re-evaluating the background of Christianity in China and sifting via highbrow and spiritual result of missionary efforts in China. Yang focuses upon neighborhood histories of Christianity to chronicle its enduring sturdy. 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 via indigenous groups. In a exceedingly chinese language voice, Yang offers the legacy of Western missionaries in a brand new mild, contributing enormously to now full of life Sino-Christian theology.
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Additional resources for China, Christianity, and the Question of Culture
49 There are other, similar examples: Abe translates Buddhism’s wu zhi (无执) as “positionless position” to denote that kong may be opened to all religions. Wu ji (无己), which is usually translated as “boundlessness,” becomes “boundless openness,” and so forth. ”51 Masao Abe interprets the concepts of Buddhism in the Western discourse system and vigorously advocates using kong kong and kenosis as the basis for Christian-Buddhist dialogue because he is clearly aware of the actual environment: “In this global age of the world is ever shrinking.
The true separation of Christianity from Judaism was, in fact, synchronous with this process. This was similar to the relationship between Buddhism in China and Hindu Buddhism. 14 Here, we do not find the tactics of adaptation, but rather the inculturation that inevitably results from interpretation. In Standaert’s expositions, inculturation is first of all placed in apposition to acculturation. In the former, “the existing culture assimilates and appropriates certain new elements from another culture” to form a combination of two cultures, as, for instance, Buddhism in China and the European churches at the beginning of the twentieth century.
For example, Nicholas Standaert mentions three ways of acceptance: (1) the ethical interpretations by Xu Guangqi and Li Zhizao, (2) Yang Tingyun’s functional interpretation of Christianity to supplement Confucianism and sweep out Buddhism (补儒抑佛, bu ru yi fo), and (3) popular folk interpretations in the nature of exorcisms of evil spirits and evil forces. While the ethical interpretations and popular folk interpretations are self-evident, even Yang Tingyun’s direct phonetic translations from the Latin of those “occult truths” that “cannot be fully explained in words or approximated by analogies”6 were intended only to prove that, like Buddhism, Christianity is “neither truly foreign nor truly interpreted from the outside,”7 but a supplementary contribution to Confucianism itself.
China, Christianity, and the Question of Culture by Huilin YANG, Zhang Jing, David Lyle Jeffrey