Speaking in the Devil’s Tongue? The True Jesus Church’s Uneasy Rhetorical Accommodation to Maoism, 1948–1958

Modern China ◽  
2018 ◽  
Vol 44 (6) ◽  
pp. 652-682
Author(s):  
Melissa Wei-Tsing Inouye

During the 1950s, the universal ideology of Chinese Christian churches clashed with the universal ideology of the Maoist party-state. Since Christian churches were autonomous moral communities (ideologically self-contained, with members collectively claiming authority to define and cultivate moral norms), they hindered the party-state’s ambitions for control. Christians, especially Christian leaders, experienced intense pressure to adopt the new code of Maoist speech. Documents from archives in Shanghai, Nanjing, and Wuhan and oral history interviews with members of the True Jesus Church in south China show how, despite the True Jesus Church’s native inclinations to resist, between 1948 and 1958 Maoist rhetoric and discursive patterns replaced biblical rhetoric and discursive patterns in the public life of the church. The contest between religious communities and the state to control the terms of public moral discourse demonstrates the significance of such discourse in demarcating and legitimating community authority.

2019 ◽  
pp. 187-211
Author(s):  
Melissa Wei-Tsing Inouye

During the 1950s, the universal ideology of Chinese Christian churches such as the True Jesus Church clashed with the universal ideology of the Maoist party–state. Christian communities’ relative ideological autonomy hindered the party–state’s ambitions for control. Christians, especially Christian leaders, experienced intense pressure to adopt the new code of Maoist speech during this era. Documents from archives in Shanghai, Nanjing, and Wuhan and oral history interviews with members of the True Jesus Church in South China show how between 1949 and 1958, top church leaders bowed to this pressure, replacing biblical rhetoric and discursive patterns with Maoist rhetoric and discursive patterns. The contest between religious communities and the state to control the terms of public moral discourse demonstrates the significance of such discourse in demarcating and legitimating community authority.


2013 ◽  
Vol 16 (2) ◽  
pp. 323-348
Author(s):  
Joel Hodge

Abstract The Western discourse and norms around secularism, particularly Church-state relations, are foreign in many ways to the majority world, especially Asia. However, as the modern nation-state has taken root in Asia, different models of secularism have developed with interesting relationships to the particular cultural and religious context of each country. In the difficult course of forming a secular nation-state, Asian nations have had to address the dominant religious traditions and institutions of each nation, including Christian churches. This process has occasionally provoked conflict and has presented a particular dilemma to Christian churches in how to respond and relate to the developing nation-state. In order for theology to adequately address this situation (particular the context of modern secular discourses) and conceptualise the public shape and role of the church, a practical examination of the church’s relationship to and formation of culture and politics is required. To explore this process, this essay examines the case of Timor-Leste (or East Timor) and its relationship with the Roman Catholic Church, particularly in regards to the state-building process that has occurred after independence. The Church’s influence, which grew rapidly during the Indonesian occupation (1975–1999), has been contested since independence by some in the political sphere, such as in the 2005 dispute with the Government. By examining the 2005 dispute, the essay analyses the nature of the Catholic Church’s influence on Timorese cultural and political identity and her relationship with the new Timorese nation-state. The essay identifies the different models of secularism operative in Timor as they have relevance to the Asian context more generally.


2010 ◽  
Vol 64 (2) ◽  
pp. 108-121
Author(s):  
Gerrit de Kruijf ◽  
Henk de Roest

This article offers a bird’s-eye view of the position of the church towards the state, ending in a description of the church’s relationship to democracy. In addition, the authors sketch Dingemans’s view of the role of the church in society and describe possibilities for relevant speaking and acting of the church in the public domain, both at the national level and at the local level of villages and housing estates. Special attention is paid to the role of churchgoers who are active as volunteers both within their own religious communities and outside (e.g. community and public service). Empirical research demonstrates that church attendance predicts volunteering or, in the words of Robert Putnam, that ‘church people are unusually active social capitalists’.


2022 ◽  
pp. 154-178
Author(s):  
Barry W. Bussey

In recalling the Newfoundland school debate during the late 20th century, this chapter considers the use of a direct democracy initiative that purportedly sought public input on a matter of communal religious rights. It raises the question as to whether a referendum is an appropriate tool to abandon minority rights which form part of a country's constitution. First, there is a brief discussion on the importance of free and democratic societies to foster civil society, including religious communities engaging in the public square. Second, the history of the Newfoundland education system will lay the foundation for a review of the perceived problems with churches running government-funded schools. Third, a short synopsis of the political machinations that led to two referendums and how the referendums were used as a legitimization tool by a government apparently unwilling to work out a viable solution that allowed some residual accommodation of the church schools. Finally, a reflection on what lessons may be learned from the Newfoundland experience.


2018 ◽  
pp. 144-163
Author(s):  
Alla V. Aristova

The article is devoted to the study of the relationship between the processes of erosion of the traditional norm vs deviation matrix in the public consciousness and changes in the position of Christian denominations and churches, new tendencies in theological research, canon law, social work, pastoral practice. The purpose of the work is to characterize the processes of diversification of Christian churches for their attitude towards homosexuality under the pressure of changes in the structure of social deviations and the liberalization of the Christian environment. The author defines the main types of historical stigma of homosexuality; characterizes changes in the public opinion of the population of traditionally Christian countries (based on the modern sociological studies); highlights the main innovations in the social doctrine and practice of various Christian denominations; and identifies the dominant trends in eastern and western Christianity in relation to homosexuality. It is substantiated that the contradiction between the official doctrine, the conservative position of the church hierarchy, on the one hand, and liberal tendencies in the public opinion of the secular community, on the other hand, are more or less common to all Christian denominations. The most difficult situation related the Roman Catholic Church, whose followers live in Western countries with a high level of tolerance for homosexuality. Under the pressure of changes in legal institutions, public morals and public opinion, the traditional Christian interpretation of homosexuality is filled with new connotations; changes were introduced in canon law, institute of spiritual education, other religious institutions; the church becomes more open to discuss problems that have long been taboo. Church policy and pastoral practice are based on the clear delineation of the concepts of "homosexuality", "acts of homosexuality", "homosexual inclinations", "homosexual intentions", "homosexual temptation", etc. It has been shown that despite the existing changes in rhetoric, canon law and church practice, the official position of churches is subject to constant critical attacks. Criticism refers not only to the "lack of" acts of homosexuality, the preservation of religious stigma of homosexuality as sin, the condemnation by the church of homosexual behavior, same-sex marriages and gay culture, but also the rooting of patterns of such behavior in monastic and priestly structures. An alternative to the official position of traditional Christian churches is the growing theological movement, which was called "Queer-Theology", which produces its own version of Christian anthropology. Processes of destroying of traditional structure of deviations in the globalized world, from one side, and processes of post-secularizing - from other, generate contradictory consequences for functioning of religious institutes; the palette of possible attitudes to homosexuality becomes complicated. Overall, the differently directed trends were done distinctly in western and east Christianity. In Catholicism, there are processes of liberalization of Christianity, the search for ways to adapt homosexuals to the religious environment, and in the problem field of Christian anthropology new theological interpretations of gender ethics are proposed. In the flow of Orthodoxy, especially of Russian, the fundamentalization and nationalization of Orthodoxy, the defense of the matrix of traditional values will preserve the religious stigma of homosexuality in the future. Research results can be drawn on in the courses of religious-studies and sociological disciplines; in research of the problems of social and religious deviation. Foreseeable assumptions about the development of the research object are finding the best ways to investigate the newest tendencies in attitude of Christian churches toward the social issues of the day; to provide comparative and cross-cultural analysis of processes of diversification of Christian environment.


Author(s):  
IVANA VESIĆ ◽  
VESNA PENO

In this paper we will consider how, from the beginning to the end of the 1980s, the Serbian Orthodox Church gradually abandoned its restricted mode of public action and moved from an enclave form, with occasional elements of counterpublics, to a dominant public sphere. This process was the result of a complex set of phenomena that often overlapped. Pressure from authorities on religious communities and believers started to decline at the time despite restrictive legislation regarding public appearances by religious officials still being in force. This was followed by a pronounced deatheization of younger parts of the population and an expansion of various forms of secular religiosity (popular culture, sports), including hybrid types of postmodern spirituality within Yugoslav society. In such circumstances, religious communities were encouraged to expand the scope of their public activities, so they found new forms of communication and networking, both among believers and in various social circles. Our aim is to point to forms of public action cultivated at the time by the Church and the stages it underwent in its participation in the public sphere. Additionally, the factors that influenced a change in the Church’s public and social position in the late 1980s will be discussed, along with the consequences caused in different areas of its functioning.


Author(s):  
Wai Luen KWOK

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 基督宗教自創教以來,其信息和實踐都與醫治息息相關。人類犯罪墮落的肉身和靈魂,雖然有「因信稱義」之拯救,但更需要教會的聖禮及群體生活來使之潔淨與得醫治。它們都是信徒需要親身參與的活動,被視為不能隨意缺席的集體活動。 另外,教會一直在瘟疫流行時贈醫施藥、照顧病者。基督徒無私的醫治服務,雖然在歷史上為大眾所尊崇,但這些舉動也令他們冒上受感染的風險。在前現代的社會裡,教會的「醫治」仍能對民眾的健康作出貢獻,但現代社會已不需教會扮演公共保健和醫療的角色。尤有進者,基督宗教的醫治觀念和實踐,在今次的新冠病毒疫情裡,被描述為危害公共健康的行徑。本文旨在探討這種變化背後的倫理糾結,並分析教會的回應策略,如何重新詮釋基督宗教的醫治觀念,及應對現今的倫理挑戰。 From its very beginning, the message and practice of the Christian faith have been inextricably related to healing. Although the eternal salvation of sinful human beings' body and soul is provided by justification through faith, the Church teaches that our soul and body should be purified and healed by sacraments and communal Christian life. These in-person activities are essential to Christian practice. Moreover, historically, the Church has dispensed medicine and taken care of the sick during pandemics. Christianity's caring service has been well respected by the public throughout its history, and in pre-modern society, Christian healthcare services often contributed substantially to the psychological and physical wellbeing of many people. In modern society, however, the role of the Church has been replaced by the public healthcare and medical systems. Particularly during the Covid-19 pandemic, the Christian understanding and practice of healing has sometimes been accused of endangering public health. This paper therefore investigates the ethical landscapes behind the change of public opinion and the strategies used by Christian churches to meet this challenge.


2020 ◽  
Vol 14 (3) ◽  
pp. 255-275
Author(s):  
Joshua T. Searle

Abstract The response of the Church to the Revolution of Dignity (Революція гідності) in Ukraine in 2013–14 signalled a seismic shift in Christian public engagement with post-Soviet society. The implications and significance of the Revolution extended beyond the national boundaries of Ukraine. The revolutionary events became a symbol of hope for the church and society. Theologians and Christian leaders throughout the nations of the former Soviet Union began to reconsider the public witness of the church. This article uses the notion of public theology to explore how Ukrainian evangelical Christians can engage with matters of public significance in the aftermath of the Revolution of Dignity. I conclude with a proposal for the application of three principles (freedom, compassion and creativity) as appropriate points of departure for evangelical theological reflection on public issues in Eastern Europe and the former Soviet Union today.


2022 ◽  
Vol 97 (4) ◽  
Author(s):  
David Thurfjell ◽  
Erika Willander

The demographical changes during the last decades have created a sit­uation where Sweden has become one of the most secular and one of the most multireligious countries at the same time. This situation stands in stark contrast to the country's modern history in which its population have been largely homogeneous, and its religious landscape almost completely dominated by state-church Lutheranism. The growth of Sweden's Muslim population is what has caused most debate. According to calculations made by the Pew Research Center, one fifth of the country's total population is likely to be Muslim by 2050. This change also has consequences for the former state church, which now finds that also Muslims take part in its activities. In this article we present and analyze a novel survey-investigation on Muslims who self-identify as members of the Church of Sweden. In our analysis we differentiate between Muslims and what we call post-Muslims. While the former of these categories refers to those who self-identify as Muslims, the latter refers to people who do not refer to themselves as Muslims but who come from a Muslim family. These categories are mirrored by the Christians and post-Christians, who are selected by equivalent criteria. We conclude that most Muslims and post-Muslims have no affiliation to organized religious communities in Sweden and that among those who do, Christian churches are as important as the Muslim congregations. Among the churches, the Church of Sweden is the one in which most Muslims and post-Muslims are members. The Muslim and post-Muslim members of this church, we find, differ from each other. The Muslims are mostly Swedish-born 50–65-year-old women. They do not take part in any religious activities, and they celebrate Christian, but not Muslim, holidays. In terms of beliefs, they believe in a life after death, but mostly not in God or hell. The post-Muslims are mostly 30–49-year-old men who have come relatively recently to Sweden from the Middle East. They take part in congregational activities and celebrate both Muslim and Christian holidays. They also largely believe in God, a life after death, and hell. In terms of representation, they feel represented, primarily, by Muslim communities.


Author(s):  
Aji Sulistyo

Television advertisement is an effective medium that aims to market a product or service, because it combines audio and visuals. therefore television advertisement can effectively influence the audience to buy the product or service. Advertisement nowadays does not only convey promotional messages, but can also be a medium for delivering social messages. That is one form of the function of the media, which is to educate the public. The research entitled Representation of Morality in the Teh Botol Sosro Advertisement "Semeja Bersaudara" version analyzed the morality value in a television advertisement from ready-to-drink tea producers, Teh Botol Sosro entitled "Semeja Bersaudara" which began airing in early 2019. In this study researchers used Charles Sanders Peirce's Semiotics theory with triangular meaning analysis tools in the form of Signs, Objects and Interpretations. In addition, researchers also use representation theory from Stuart Hall in interpreting messages in advertisements. The results of this study found that the "Semeja Bersaudara" version of Teh Botol Sosro advertisement represented a message in the form of morality. There are nine values of morality that can be taken in this advertisement including, friendly attitude, sharing, empathy, help, not prejudice, no discrimination, harmony, tolerance between religious communities and cross-cultural tolerance. The message conveyed in this advertisement is how the general public can understand how every human action in social life has moral values, so that the public can understand and apply moral values in order to live a better life.


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