從華人文化、價值觀、習俗與身分認同出發，理解文化如何形塑人們對信仰、群體與彼此的認識。
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.
February 15, 2015 marked the first day of a new year in the Chinese calendar. According to the Chinese zodiac, which assigns an animal to each year in a 12-year cycle, currently we are in the Year of the Sheep.
One of the superstitious beliefs about the Year of the Sheep is that it is an unlucky year, which means among other things, that it is best not to give birth to a child during this year. In this article from the online journal Territory, the writer delves into the history of this belief and how it is harmful to society. He also contrasts it with what the Bible says about the source of blessings in life, notions of child-rearing, and the nature of sheep.
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.
During a recent conversation with a Chinese friend I listened as he recounted his conversion to Christianity and the difficulty he experienced overcoming his deeply ingrained tendency toward self-reliance.
笔者从前在北美， 并与当地的中国留学生一起工作, 他提出北美的中国教会应如何修改自己的策略，以达到这些学生的问题。他与后现代学生接触，并从他的经验来解释及引申有用的例子。
In a recent interview in the ChinaSource Quarterly, Purdue professor Yang Fenggang is quoted as saying that "the Chinese Christian church has become an institutional base for passing on transformed Confucian values to younger generations." Dr. Yang, a sociologist and Director of the Center on Religion and Society at Purdue University, does not necessarily see Confucianism and Christianity as being in competition with one another. Rather, he encourages Christians to seek common ground where possible.
The Spring 2014 issue of ChinaSource Quarterly takes up the topic of Confucianism'S resurgence in China and its implications for the church. Certainly not a new topic, the relationship between China's dominant worldview and the Christian gospel has been a perennial subject of discussion since at least the days of Matteo Ricci. Successive generations of Christians in China have asked the pertinent questions in different ways, some choosing to find accommodation between the two, while others find them to be mutually exclusive.
In 1997 when China regained sovereignty over Hong Kong and the people of Hong Kong were grappling with what it meant to be Chinese of China, conversations often referred to Asian values. For over a hundred years, Hong Kong had been ruled and influenced by Western values, some referred to them as Christian values. Now that Hong Kong was no longer part of the United Kingdom, the question was how do the people of Hong Kong identify themselves? What values do they hold? Frequently the answer involved articulating Asian values in some way. Often Buddhism was highlighted; other times Confucianism was mentioned as a source for moral guidance.
An annotated bibliography for further reading on this topic.
Chinese society today has turned fairly religious with Protestant Christianity and Confucianism experiencing the most growth in recent decades. As these two traditions interact more and more, the tension and rivalry between them intensifies. Dr. Yao looks at the roles that each plays in today's China along with the place of the so-called New Confucian Movement. As the current Confucian revival represents an attempt to regain Confucian dominance in Chinese society, what is the response of Christianity?
Professor Fenggang Yang provides insightful answers to questions about Confucianism. His comments address topics such as the groups of people among whom Confucianism is growing, the influence of New Confucianists from overseas on Chinese society and thought, and concrete signs that Confucianism is growing in China.
Chang provides a Christian understanding of the nature of Confucianism, its classics and the basic teachings of Confucius. This is followed by a critique of Confucianism from a biblical standpoint using classical theological categories (God, creation, man, sin and salvation and eschatology) to frame his comments. He also discusses a key component of traditional Confucianism, ancestor worship.