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A history of the Protestant movement...

Cliff, Norman Howard.

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A history of the Protestant movement in Shandong Province, China, 1859-1951.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	A history of the Protestant movement in Shandong Province, China, 1859-1951./
作者:	Cliff, Norman Howard.
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 1995,
面頁冊數:	461 p.
附註:	Source: Dissertation Abstracts International, Volume: 56-06, Section: A, page: 2284.
Contained By:	Dissertation Abstracts International56-06A.
標題:	Religious history. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9536075

A history of the Protestant movement in Shandong Province, China, 1859-1951.
Cliff, Norman Howard.

A history of the Protestant movement in Shandong Province, China, 1859-1951. - Ann Arbor : ProQuest Dissertations & Theses, 1995 - 461 p.

Source: Dissertation Abstracts International, Volume: 56-06, Section: A, page: 2284.

Thesis (Ph.D.)--The University of Buckingham (United Kingdom), 1995.

Reluctant acceptance by the Chinese government of the Treaties of Tianjin and Peking in 1858 and 1860, allowed missionary activities in Shandong to begin more than a decade after work in south and central China had been commenced.Subjects--Topical Terms:

2122824
Religious history.

A history of the Protestant movement in Shandong Province, China, 1859-1951.
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245 1 2 $a A history of the Protestant movement in Shandong Province, China, 1859-1951.
260 1 $a Ann Arbor : $b ProQuest Dissertations & Theses, $c 1995
300 $a 461 p.
500 $a Source: Dissertation Abstracts International, Volume: 56-06, Section: A, page: 2284.
500 $a Adviser: John Clarke.
502 $a Thesis (Ph.D.)--The University of Buckingham (United Kingdom), 1995.
520 $a Reluctant acceptance by the Chinese government of the Treaties of Tianjin and Peking in 1858 and 1860, allowed missionary activities in Shandong to begin more than a decade after work in south and central China had been commenced.
520 $a The pioneers encountered a gentry class fearful that their position of prestige and authority would be threatened and a populace loyal to the teachings of their own Shandong-born Confucius. The poor initial response to normal evangelistic methods compelled the missionaries to evolve their own theories as to how to achieve a 'breakthrough'. As a result Shandong became a laboratory of missiological experimentation, notable for missionary leaders whose theories of mission came to be respected and tried in mission fields all over the world.
520 $a John Nevius advocated direct evangelism, free from "institutional baggage", and enjoyed moderate success through his regular itinerations. The Nevius Methods became widely known and followed. Timothy Richard strove to reach the literati, believing that the common people would follow, while Arthur Smith argued that Christ always started with the disadvantaged, and worked 'upwards'. Smith was right in that the churches tended to begin with the orphans of famine and flood, and with group conversions of members of outlawed secret societies. After trying open air preaching and tract distribution, Richard came to advocate "seeking the worthy", by which he meant both seekers after religious truth and the higher class of Chinese society. The inclusion of members of secret societies brought Richard closer to Arthur Smith's strategy. Calvin Mateer's strategy included giving scientific demonstrations, which won respect for Western technology, and were regarded as a preparatio evangelica. Richard learned this approach from Mateer. But Mateer was best known for his "moulding" strategy, whereby first generation converts were placed in an environment of close personal example and Christian influence.
520 $a But the missionary goal throughout China was the "Three Self formula", based on a desire and need to make native churches self-supporting, self-governing and self-propagating from the start.
520 $a The Boxer Rising brought home the need for shared resources among the societies, to provide high quality training to potential ministers, doctors and nurses, and teachers. The result was the formation of the Cheeloo University, whose influence came to permeate the province. The Rural Institute, an afterthought, offered peasant farmers, the major group in Shandong, sound agricultural training. Cheeloo gave, both to Shandong and the Church throughout China, valuable and competent leaders and writers, such as Zhang Bohuai and Liu Shuming.
520 $a The "Shandong Revival" of the 1930s brought both a new surge of spiritual life and a schismatic and emotionally charged "Spiritual Gifts Movement". Yet the fruits of the revival were generally positive and prepared the Church for the Japanese War, the civil war and the Communist victory in 1949.
520 $a Within two years after Liberation the missionary community was forced to leave. A quick glance beyond 1951, the closing date of this thesis, reveals that after the trials and tribulations of the Denunciation Meetings of the 1950s and the Cultural Revolution from 1966 to 1976, a strong and fervent Church emerged in Shandong, as elsewhere in China. Despite the strictures of some historians upon the missionary movement--of cultural aggression, racial superiority and a reluctance to delegate responsibility--a Church with a sound foundation had been established. (Abstract shortened by UMI.).
590 $a School code: 1219.
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