A deep dive into conscience's nature and its reliability is made through a contrast between Christianity and Chinese culture. Both Christianity and Chinese culture value the role of conscience in guiding moral behavior, they differ significantly in their views on its source, nature, reliability, and relationship to authority and redemption.
This essay produces a dialogue between different disciplines, clarifying some of the modern confusion and misunderstandings regarding resurrection, the body, and human nature. It points out from biblical theology and dogmatics that human nature, while limited, is not a bondage that prevents freedom. The problem is rather due to sinfulness. The body, identity, and person, though distinct, are interconnected. Early Christian beliefs about bodily resurrection not only involve material bodies but are related to the entirety of human nature. While they may be channels for sin and death entering the world, the incarnation of Christ transforms them into bridges for transmitting grace. Therefore, soteriology must be based on a proper Christian anthropology. The opposite of the Holy Spirit is not the body or human nature; rather, the Holy Spirit is actively working within them, bringing freedom and ushering people into God's new creation.
The True Meaning of the Lord of Heaven (Ru Jiao Shi Yi), written in the early 18th century by French Jesuit missionary Joseph de Pr & eacute;mare (Ma Ruose), presents his interpretation of "Ru" (Confucianism) through a question-and-answer format. It explores three key dimensions: the transcendental aspect of "Heaven" (Tian), the transformation of religious emotion within the ethical subject, and the tolerant attitude of the subject in ritual relationships. Ultimately, it defines "Ru" as a "religion" - Ru Jiao (Confucian religion). If we consider the Jesuits' concept of "Heaven" as representing transcendence, and the Confucian concept of "Ru" as representing subjectivity, then Pr & eacute;mare's interpretation lies between transcendence and subjectivity: he uses "Heaven" as a starting point to reinterpret and add value to Confucian thought. This "value-added" approach creates a unique mode of existence - one situated in the tension between "Heaven" and "man." Pr & eacute;mare's interpretation not only inadvertently shaped a kind of "Confucian believer" (different from the traditional Confucian ideal of harmony between Heaven and man), but also deepened the question - first raised by Matteo Ricci - of whether Confucianism can be considered a religion. In this way, Pr & eacute;mare's work explores the depths of the idea of "integrating Christianity and Confucianism" and contributes to our understanding of the intellectual and existential condition of the "Christian Confucian."
Hunan was renowned for its anti-Christian sentiment during the late Qing Dynasty and the early Republic of China. Zeng Guofan, a notable figure from Xiangxiang, earned his reputation as a minister of revival for suppressing the Taiping Rebellion, which controversially used the banner of Christianity. However, his handling of the Tianjin Incident tarnished his reputation. Zeng's aversion to Christianity was not entirely passed down within his family, one of the most influential Confucian families at the time. After the Xinhai Revolution, several of his descendants converted to Christianity, taking it as a means for self-salvation and national redemption. They hoped to fulfill Zeng Guofan's dream of national rejuvenation by embracing and spreading Western learning and Christianity. This study of their religious choices may help clarify the perceived strengths and weaknesses of Confucianism in their minds.
The "Hainan News Letter" was an English-language magazine founded by American Presbyterian missionaries during the Republican era in China. The magazine served as an inter-cultural observation record of the American Presbyterian missionaries' evangelistic activities on Hainan Island. It not only detailed the living conditions and progress of the missionary work of the American Presbyterians in the local area, but also deeply reflected their observations and thoughts on the unique customs, religious beliefs, and social changes in the Hainan region. The readership of the "Hainan News Letter" was both the other missionaries working in China and readers in the United States, making it an important bridge for information exchange between China and the United States. At the same time, this magazine also provided valuable primary source material for domestic and foreign scholars to study the cultural exchange between China and other countries during this specific historical period.
As a central doctrine of Christianity, redemption has been illustrated by almost all historic figures of Christian theology and thought. Redemption in Christian context is considered the theme of the whole Bible. Because of the original sin rooted in the Fall of Adam and Eve and inherited by all the offspring of the prime couple, man loses the paradise and sinks into the abyss of sin. From then on, the only meaning of human life is to follow God to get back the lost paradise. Therefore, if we penetrate this theological veil of the theme, it is evident that the story of redemption in Bible expresses exactly a way by which man transcend successfully and absolutely the limited world of his own and enter into the other unlimited one. As a contrast, Confucian morality, in spite of taking a very different look, is even more typically a system of transcendence. Then, it is clear that the essential topic of the comparative research between both redemption and moral cultivation is the transcendence of human being. At the same theme, there are still some differences between these two concepts or traditions. In this paper, the author argues that although Christianity and Confucianism have the same transcendental theme, but they still remain a lot of differences in motif, ways and effect.
According to Pauline pneumatology, only the Holy Spirit can initiate and maintain one's identity as a Christian, thus Jews don't need to discard their laws, and Gentiles don't need to discard their customs either, both groups will be fulfilled and renewed by the Holy Spirit. By comparison, in the Chinese Rites Controversy, the Holy See didn't strictly abide by Paul's teachings on the Holy Spirit, but regarded the commemorating rites of ancestors and Confucius as idolatry and banned Chinese Christians to participate, which resulted in a fatal failure of its Oriental missionary project. In the first half of the 20th century, the Chinese Rites Controversy finally ended with the Holy See's concession, i.e., admitting the commemorating rites as Chinese secular customs and thus returning back to Pauline pneumatology.
Marcion of Sinope is a heresy active in the Christian church in the 2nd century, and his thoughts and actions pose a great threat to the early Christian church. Marcion's thought is a special case in which Christianity collided violently with other schools of thought in the early development process. Two concepts that seemed incompatible to the godfathers were merged by Marcion: Gnosticism and the sole emphasis on the supreme authority of the Bible. Researchers have never been able to decide whether to define Marcian as a Gnostic. The reason is that there are still some distinctive teachings in Marcion's thoughts that belong to the Bible, so it is impossible to make a simple classification of this special figure. This paper will give a brief introduction to Marcion's research, in which Adolf von Harnack, a German theologian of church history, was a leading figure in the study. Harnack put forward that the root of Marcion's dualistic thought lies in the opposition of "goodness and righteousness" rather than the paradigm of "good and evil". This paper holds that Harnack's research paradigm is a misunderstanding formed by his own background and research purport, and the source of Marcion's dualism is still due to the "evil" problem. The viewpoint of this paper is that there are two most important themes in Marcion's theology: God and Salvation. The former constitutes Marcian's unique theology, while the latter is the ultimate goal of Marcion's thoughts and acts. The contradiction in Marcion's theology and his extreme aversion to the material world are all due to his difficulty in solving the problem of "where does sin come from", so he will look forward to building on a strange god and the representative of this foreign god: Jesus. Therefore, the characteristics of Marcion' theology is based on a Gnostic dualism, insisting that the gospel preached by Jesus Christ is the only salvation, and this salvation must be completely different from the material world to ensure its truthfulness and effectiveness.
Transcendence is a question of philosophy of religion based on the relationship between God and man or between Heaven and man. Depending on whether the source of transcendent power comes from the other (God or Heaven ) or from man himself, transcendence can be distinguished into top-down other-force transcendence and bottom-up self-reliance transcendence. The Christian transcendence view which comes from God's creation, anti-God's sin, and Christ's redemption can be attributed to the other-force type. While the Confucian transcendent view based on the incarnation of Heaven and Earth, the view of "what Heaven confers is called "nature", and the view of "preserve the nature and serve the Heaven", it can be attributed to the selfreliance type. This distinction is not absolute, but rather that one side is seen as more active and dominant in the two-way interaction between God and man or between Heaven and man. Confucianism can use Christianity as a mirror for self-reflection and reconstruction.
Wu Li, a prominent artist and cultural elite in the early Qing Dynasty, experienced the significant historical transition from the Ming to the Qing dynasties. Against this backdrop, he ultimately converted to Catholicism and created Tianyue Zhengyin Pu (Compendium of Chinese Orthodox Anthems) at the intersection of religion and culture. This paper compiles and analyzes all chapters of Tianyue Zhengyin Pu. In his creation, Wu Li explored to merge Western Catholic hymns with Chinese classical music and literature by employing Chinese traditional Nanqu and Beiqu (Chinese Sonnets of southern & northern style). Through his endeavor, Wu Li not only achieved the localization of Catholic anthems in China but also injected new vitality into Chinese traditional culture. Tianyue Zhengyin Pu is a testament to Wu Li's personal faith journey as well as a paradigm of the Sinicization of Catholic anthems in the history of Sino-Western cultural exchange.
Sinicization of religion is the fundamental way for foreign religions to integrate into local Chinese culture and coexist with Chinese civilization, mainly including the theoretical connotation of cultural identity, national identity and social identity. Among them, "cultural identity" is the most fundamental principle in the three connotations of sinicization of religion. From the perspective of cultural identity, the study of the three Jewish inscriptions in Kaifeng is a deep discussion of the ethical basis, reality emerges and inner spirit of the cultural identity of Confucian and Jewish, which is in line with the theoretical needs of the research on the sinicization of religion in today's era. The three Jewish tablets in Kaifeng (hereinafter referred to as the "Three Tablets") are the ideological results of cultural identity between the Chinese nation and the Jewish nation. The contents mainly include the inheritance and genealogy of the "Tao Inheriting Zu Tong" of Kaifeng Judaism, the ethical life of "Worship the God and the Patriarch", and the basic situation of the reconstruction of the mosque and the maintenance and repair of the Dao Jing, presenting the historical process of cultural identity and the development status of mutual learning and integration between Judaism and the Chinese nation in the development process of Kaifeng. As a typical example of cultural identity between different ethnic groups, the long-term and stable development of Judaism in Kaifeng reflects the inner spirit of symbiosis in the profound and inclusive cultural soil of Chinese civilization for foreign religions.
The discussions on Confucian and Christian visions of human nature for seeking the opportunities of the communication between Confucianism and Christianity have revolved around Christian doctrine of human was created in accordance with Imago Dei and the classical Confucian Mencius' teaching of the good disposition of human nature and their similarities. In this paper, by introducing the understanding of the distinction between the image and the likeness of God from the theology of the Orthodox Christianity and its related idea of the process of human nature from its imperfection/ immature to its perfection/ mature and comparing it with classical Confucian views of human nature, the author indicates that Confucianism and Christianity have seen not only the chao and disorder that are caused by the imperfection/ immature of human nature at the initial stage of human existence but the possibilities of human self-transcendence. Furthermore, both traditions have considered the issue of human nature in terms of the conception of a whole person. The inquiries of Confucianism and Christianity into human nature are complementary to and can be taken as mirrors of each other.
Calvin's doctrine of double predestination was so influential and controversial that Bertner, a Reformed theologian, wrote The Reformed Doctrine of Predestination in defense of this doctrine, but both this defense work and the doctrine of double predestination itself have specific and obvious flaws, including problems such as the improper use of logical inferences and incorrect citations of Scripture as evidence. Thus, instead of serving the purpose of defense, it went further astray in defending sectarianism.
Since the mid-20th century, scholarship on the 16th-century Reformation has transitioned from predominantly German and European narratives to more global perspectives. This evolution has facilitated a nuanced exploration of the diverse Reformations of the era, culminating in the concept of "plural Reformations" and the broader acknowledgment that the Reformation signifies a period of profound social change and transformation. Within this intricate landscape of reformative ideas and practices, Martin Bucer emerged as a crucial figure in the Protestant unity movement. Although he did not establish his own sect, Bucer's influence was both significant and far-reaching. This paper delineates four primary contributions of Bucer to the Reformation: First, Bucer espoused a conciliatory stance regarding the Eucharistic dispute between Luther and Zwingli, further developing his distinctive theological ideas. Second, he played a pivotal role in the urban reform movements of Strasbourg and the South German Empire, championing a third reform trajectory-designated the Upper German path-that extended beyond the influences of Wittenberg and Zurich. Third, Bucer dedicated himself to reconciling the divergent interests among various Protestant factions, making persistent political efforts to forge a unified Protestant coalition. Fourth, Bucer's reform thoughts significantly influenced John Calvin, earning him the title of "Father of Calvinism," while also exerting direct and indirect effects on Reformations in the Netherlands, France, and England, thereby transforming the Reformation into a truly European phenomenon. Furthermore, Bucer's theological framework regarded the diversity of doctrinal positions as a temporary condition, emphasizing love as the unifying bond and advocating for tolerance towards those with weaker positions. This perspective rendered his theological interpretations notably modern, positioning him as a precursor for key contributors to the universal dialogue of the 20th century.
The number of Martin Luther's works translated in Chinese is no in accordance with Luther's status and influence, thus, the present author proposes the strategy of emphasizing Luther in Chinese academia from four aspects: Translating Luither's works into Chinese in 650 volumes, proposing the forum of Martin Luther and the Third Enlightenment, studying the friends circle of Luther, and exploring the cities where are related with Luther. In the end the main contents of this volume have been introduced, and two special articles have also been included in this volume to memorize Neo-Confucian scholar professor Cheng Zhong, who was baptized to become a Christian not long before his death.
This is a reflective article in memory of the famous international Confucian scholar Professor Cheng Zhongying. The first part is Cheng Zhongying and the Neo-Confucian school's thinking on the reconstruction of Chinese culture over the past century. The second part is Cheng Zhongying's onto-hermeneutics and its value. The third part is Cheng Zhongying's reflections on theology in his later years and discussion. The fourth part is Cheng Zhongying's deathbed baptism, which makes Confucianism and Christianity blend together.
Johann Eck was an important representative of the Counter-Reformation during the Reformation in Europe in the 16th century, and his historical status among Catholic forces was second to none. Eke was influenced by both humanism and scholasticism in his early years, and he was a staunch defender of Catholicism throughout his life. After the fierce debate between Eck and Luther and other reformers in Leipzig, Eck completely devoted himself to the Counter-Reformation and became the strongest opponent of Luther, Zwingli, Melanchthon and others. Throughout his life, Eck expressed his views on issues such as the Reformation, business ethics, and Jews, making Eck a figure that cannot be ignored in the study of the history of the Reformation and Luther.
Friday, June 28, 2024, Pastor Simon Lee and Pastor Ray Zhu ,from Chinese Lutheran Church of Honolulu (https://www.clch.org) , baptized Professor Cheng Zhongying at the Hawaii Hospital. On Friday, August 23, 2024, a funeral was held for Brother Cheng Zhongying at Trousdale Chapel, Valley of the Temples in Hawaii, USA, and Pastor Simon Lee delivered the speech "Wisdom, Benevolence, and Courage" during the memorial service.
With Martin Luther initiating the Protestant Reformation, the Reformation movements spread rapidly across Europe. Among them, Balthasar Hubmaier, a leader of the German reformers, played a crucial role as representative of the radical Reformation movement. Initially a follower of Luther's thoughts, Hubmaier later supported Swiss reformer Zwingli and eventually devoted himself to the radical Reformation movement, becoming a leader of the Anabaptist Church and dying a martyr. Hubmaier gradually refined his baptismal views through debates with Zwingli, later forming the most systematic baptismal view of the Anabaptists'. Hubmaier's practice of the Anabaptist movement in Moravia realized his early ecclesiastical views, and he proposed a church view that was distinctly different from the separatism of the Anabaptists regarding the relationship between the state and the church, making him an important reform leader in the history of the Reformation.
In traditional studies of Johann Agricola (1494-1566), the main focus has been on the theological views and historical evidence related to his transition from friend to foe with Melanchthon and Luther. However, on this basis, the study rarely analyzes and evaluates in depth from the perspective of theological discernment and history of ideas. The first section of this paper will unfold the important events and time points in Agricola's life. The second section will focus on summarizing and highlighting the core points of theological and pastoral conflict between Agricola and men such as Melanchthon and Luther. The third section will systematically analyze Luther's critique of Agricola from a Christ-centric and paradoxical progression in the light of current cutting-edge research on Luther's thought in the Finnish school. In the last section, the critique of Melanchthon will be discussed from the perspective of the history of thought, and the controversial line of reasoning between Agricola and Melanchthon will be further analyzed in terms of its reflection in the contemporary intellectual environment and ecclesiastical practice. Thus, this paper will further break through the position of the current academic research on Agricola, Luther and others, that is, their contributions should not be limited to the Reformation period, but also have implicit contributions and manifestations in contemporary times, which should be emphasized.
