Among Cultural Chinese everywhere, the Christian faith is often perceived as a foreign or Western religion. Hence, many do not see how it is relevant for them. I’Ching Thomas talks about how to articulate the gospel in terms that are attractive and significant to our Cultural Chinese friends.
An excellent book for anyone who engages with cultural Chinese or who is doing the challenging work of contextualization.
In short, a strong parallel is evident in the many aspects of Confucius’ teachings and the redemptive gospel in addressing the inadequacy of the human condition. However, what has fallen short in Confucius’ solution was his optimism in the very nature of humanity that needs restoration.
For centuries, both Christianity and Confucianism have each sought to reconcile two families of ideas within their belief systems. The author suggests that these two ideologies may have a great deal in common.
In China, the study of religion as an academic discipline has been gaining momentum in recent years. Centers and institutes for the study of religion have been established at numerous top-tier Chinese universities. As research on religion in China grows, indigenous theories regarding the role of religion in Chinese society and culture are also being constructed and debated. One theoretical framework of note is the “religious ecology” model.
In the 17th and 18th centuries there was a dispute between Jesuit and Dominican missionaries in China about whether or not Chinese converts should be allowed to continue practicing traditional rites and ceremonies that were rooted in Confucianism, such as ancestor worship. The Jesuits said they should be allowed; the Dominicans said no.
Having read Wang Jun’s article “The Preeminence of Love in Chinese Families” in the most recent ChinaSource Quarterly (18.2), “Christian Ethics and Family Living in China,” I would like to respond with a few thoughts that I trust will be helpful, and that might open further dialogue on this important topic.
The author begins by explaining “love” as historically defined by Mohism and Confucianism, that is, universal love versus love based on blood kinship. He delves into the differences between these two kinds of love, especially as they relate to family structure and authority as well as to extended family relationships. He then turns to Christian love, its relationship to these two ideologies and how it can influence the culture.
Within Chinese culture, people with disabilities have been stigmatized and devalued. This is the result of beliefs which create stereotypes leading to prejudice and discrimination. With a desire to reduce this stigma, scholars are examining Buddhism, Confucianism, and Taoism to uncover any hidden cultural prejudice and stereotypes causing these attitudes. This is a complex endeavor that requires much sensitivity to cultural nuances. However, the goal is for people to come together in honest dialog and humble sensitivity, unified in purpose and compassion to combat prejudice and discrimination.
In the past year, we have heard numerous reports of the Party’s attempts to promote traditional Chinese cultural values and to warn against the pernicious influence of western cultural values. But are the traditional values even there anymore? In the third section of the article ”The Shadow of Chinese History," Huo Shui takes a look at the destruction of traditional Chinese values and wonders on what values will China base her future development.
If you’ve spent any amount of time in China, you have probably encountered the phrase “China has a long and glorious history.” In fact, you’ve probably encountered it so many times that you are tempted to roll your eyes when you hear it.
I haven’t actually read this book, but it looks like a good one to add to my reading list: Confucius and the World He Created, by Michael Schuman.