A new history of Christianity in China. By Daniel H. Bays. (Blackwell Guides to Global Christianity.) Pp. x + 241 incl. 8 ills. Chichester: Wiley-Blackwell, 2012 (2011). £24.99 (paper). 978 1 4051 5954 8 - Christianities in Asia. Edited by Peter C. Phan. (Blackell Guides to Global Christianity.) Pp. xvii + 271 incl. 11 maps. Chichester: Wiley–Blackwell, 2011. £22.99 (paper). 978 1 4051 6089 6; 978 1 4051 6090 2

2013 ◽  
Vol 64 (1) ◽  
pp. 123-125
Author(s):  
C. J. Jenner
ICR Journal ◽  
2011 ◽  
Vol 2 (2) ◽  
pp. 416-417
Author(s):  
Mika Vahakangas

The end of colonialism, the previously unparalleled level of religious plurality due to both migration and internal diversification of various societies, and lastly the shift of the centre of gravity to the global South in terms of the membership of Christian churches are changes with which Western academic Christian theology has to come to grips with. The high tide of colonialism, and its theological equivalent - ethnocentric religious arrogance - was followed by the end of colonial era, reflected also in theology. When one combined the suddenly grown religious pluralism in the West and the remorse for the colonial past an outcome was a number of liberal (or, at times, seemingly liberal) pluralistic or relativistic theologies of religion. That could be called ‘post-colonial’ in the sense of being epi-colonial.


Author(s):  
Yanrong Chen

Most studies of the Bible in China focus on Protestant churches starting in the nineteenth century, as a Chinese Catholic Bible was absent during the first two-hundred-year history of Christianity in China until an official edition was published in the twentieth century. In fact, despite the absence of a full translation, the Bible was rendered into a wide variety of genres corresponding to the native Chinese culture of sacred texts called jing in Chinese. This essay provides a broadened view of the Bible reception in China by presenting a range of Chinese Christian sacred texts from the late sixteenth through the eighteenth centuries. These texts conveyed biblical words and messages to Chinese audiences of the time, and they creatively integrated genres from the European Church’s convention of Christian literature and the Chinese literary courses of classical studies and religious texts. This overview demonstrates major examples and organizes them according to their compositions. The diverse types form a spectrum of Chinese Christian sacred texts, in which most individual Chinese Christian works studied in this volume can find a proper place to fit.


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