Mark Chuanhang Shan (单传航), originally from Xinjiang, China, a resident in the USA, has authored several books on Central Asia-Xinjiang studies and Chinese Christianity. Five of his research articles were previously published in the Africanus Journal, including “The Kingdom of God in Yurts: Christianity among Mongols in the Thirteenth and Fourteenth Centuries” (3: 2 [Nov. 2011]:29-41), “Critical Analysis of the Chinese Translation of Logos in the Gospel of John” (4: 2 [Nov. 2012]: 8-20), “The Scythians of Colossians 3:11: Their Origin and Their Legacy in Xinjiang, China Today” (5: 2 [Nov. 2013]:18-36) , “Silk Road Christianity in Tarim and Turpan Basin Prior to AD 640 When Tang China Took Over Kocho Kingdom”(13: 2 [Nov. 2021]: 26-45), and “A Brief Introduction to the History of Christianity among the Ancient Uyghurs” (16: 1 [Apr. 2024]: 25-32).
He has also published works in Chinese only, such as The Development and Mutation of Ancient Uyghur Manichaeism—And an analysis of why academe mistakenly thought the Kocho Uyghurs were Buddhists (Boston: Chinese Christian Academic Association, 2019), History of Christianity in Xinjiang, China—With a Brief History of Xinjiang (Boston: Chinese Christian Academic Association, 2009). In his earlier years, using the pen name Hsiao-guang, he also published The Future Direction of the Church in China (Beijing: A House Church Network, 2007), and Breaking Through the Darkness in Spiritual World (Taiwan: China Ministry International, 1999, 6th printing in 2000).
Mark Shan has an MA degree in Religion from Gordon-Conwell Theological Seminary (2006), and an STM degree in philosophy, theology and ethics (2007) from Boston University. He is currently a PhD research student. He runs the Boston Chinese Academic Institute and its YouTube channel (www.youtube.com/@beaBoston), where the channel supports Christian faith in the form of academics to a growing Chinese audience.
Strolling through this evergreen spiritual meadow on Mount Athos, at each monastery I visited, I felt as though I were seeing a spiritual rose blooming for a thousand years, clearly exuding the fragrance of truth.
Unlike Chinese Gnosticism, which emphasizes "feelings dominating, reason suppressed, and the mind set aside," Orthodox spirituality emphasizes "reason as gatekeeper, mind in charge, and feelings set aside."
The Jesus Prayer may be the missing key to spiritual renewal in Chinese churches.
My journey of exploring the unique spiritual resources across various Christian branches and denominational traditions is far from over; it continues to this day.