From his position on the faculty of the Divinity School of Chung Chi College, Chinese University of Hong Kong, Tobias Brandner has access to nearly first-hand sources from which to construct a critical analysis of a key component of the “Back to Jerusalem [BTJ] Movement.”
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Because of the length and cost of these two scholarly volumes, making them inaccessible to all but a few, we are greatly indebted to this fine review by Joseph Lee.
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The stories in this volume come from one end of China to the other. They speak of rural and urban evangelism; healing and exorcism, compassionate care for needy children, community life of the Jesus family, church planting and growth in remote areas not penetrated by outside Christian witness, and the impact of the gospel to produce economic prosperity.
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This is a marvelous book, and represents the learned Sinology of a long line of French Roman Catholic scholars, going back for hundreds of years. Though he devotes most of his attention to the story of Roman Catholicism, the author does give fair and generous summaries of important aspects of Protestantism in China.
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Despite very poor writing, this book makes a major contribution to our understanding of Chinese leadership, both ancient and modern, and repays careful and repeated reading.
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Just what is “modern Chinese culture”? As I read this superb collection of essays by experts in different fields, I searched for an appropriate image.
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Return to Dragon Mountain, the most recent book from the great historian Jonathan Spence, pieces together the dreams and recollections of a man at the center of one of China’s most epic periods. The life of Zhang Dai (1597 – app. 1680)– aesthete, connoisseur, and historian – spanned the waning years of the Ming Dynasty and rise of the Qing, with the cataclysmic year of dynastic change coming nearly at the center of Zhang’s life in 1644. Zhang’s life is an appropriate final subject for a true master historian and a picturesque display of the paradoxes of a man who, in so many ways, was a reflection of the paradoxical time in which he lived.
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Confronting Confucian Understandings of the Christian Doctrine of Salvation will now be required reading for anyone seeking to understand why Chinese intellectuals have accepted, rejected, or modified the Christian message since the time of Matteo Ricci. Paulos Huang has given us a fine, clearly-organized study with a great deal of thought-provoking findings and suggestions.
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Though certain to stir up controversy, this book contains a message which should be pondered by Western, especially American, Christians with a burden for China. Falkenstine seeks to “clarify perceptions of China and her church,” so that Western Christians may understand the current situation and serve more effectively.
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Set on the grasslands of Inner Mongolia at the height of the Cultural Revolution, Jiang Rong’s (the pen name of Beijing Sociology professor Lu Jiamin) story paints a vivid picture of the grasslands and the fragile balance between humans and their surroundings. Written more in a style of classical Chinese novels, Wolf Totem is a collection of stories and experiences lived by the character Chen Zhen which forms the background for a didactic description of man’s effects on his environment.
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Since the Bible serves as the main source of Christian doctrine, the nature of its reception, interpretation and influence must be understood in order for us to comprehend the varying streams of Chinese Christian faith and practice and the different responses to Christianity among non-Christians.
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