Most studies of Christianity in the early PRC have focused on the politicization of religious practices under the Three-Self Patriotic Movement, explaining how the Christian faith empowered people to resist the state...Most studies of Christianity in the early PRC have focused on the politicization of religious practices under the Three-Self Patriotic Movement, explaining how the Christian faith empowered people to resist the state＇s atheistic propaganda. In fact, both Communist officials and Christians invoked ideas about transcendent power and moral purpose, blurring the boundary between secular and religious concerns. The state-sanctioned patriotic religions had greatly impacted the political and theological orientations of Chinese Christians in the Maoist era. This article looks at the Seventh-day Adventist Church in Shanghai, one of the first Protestant denominations to be denounced in the Three-Self Patriotic Movement. When the state infiltrated the Adventist institutions, some of the pro-government Adventist leaders worked with the officials to bring the church closer to the socialist order. Most of the Adventists, however, resisted the state and organized themselves into a diffused network of house churches. This study highlights the fluid and complex political environment that the Adventists experienced, and the ways they interacted with the Maoist state. The reorientation of theological concerns, the new strategies for evangelization, and the growth of autonomous church networks enabled the Adventists to be a fast-growing religious movement.展开更多
The phenomenal growth of Catholic and Protestant churches--both officially-registered Three-Self patriotic churches and unofficial house churches--in China has drawn attention to the underlying dynamics of Chinese Chr...The phenomenal growth of Catholic and Protestant churches--both officially-registered Three-Self patriotic churches and unofficial house churches--in China has drawn attention to the underlying dynamics of Chinese Christianity. This article draws on archival research and ethnographic findings to investigate the interactions between the officials and Christians in the coastal regions of Shantou （Guangdong province） and Wenzhou （Zhejiang province） during the 1950s and 1960s. The Chaozhou-speaking Catholics, Baptists and Presbyterians in Shantou succeeded in transcending sectarian boundaries and helped each other to cope with political pressure. The Seventh-day Adventists in Wenzhou did likewise by organizing clandestine house gatherings with other Protestants. They held onto their faith, continued their worship activities on Saturday, and maintained a distinct, though not independent, identity under the broad spectrum of Protestantism. These local stories show that as a collective force, Chinese Christians not only employed a variety of tactics to help each other but also reinvented congregational, kinship and cross-regional networks as conduits for pursuing religious goals. Their covert and overt activism highlight the need to combine archival research and fieldwork to assess the revival of Christianity in present-day China.展开更多
It has been over forty years since Jean Chesneaux published his edited volume Popular Movements and Secret Societies in China, and some twenty years since David Ownby and Mary Somers Heidhues published their edited vo...It has been over forty years since Jean Chesneaux published his edited volume Popular Movements and Secret Societies in China, and some twenty years since David Ownby and Mary Somers Heidhues published their edited volume Secret Societies Reconsidered On popular religions, both Daniel Overmyer＇s FoItc Buddhist Religion and Susan Naquin＇s Millenarian Rebellion in China were also published almost forty years ago.1 Although there have been a number of important studies published both inside and outside of China on secret societies and popular religions since the 1990s, in recent years there has been a surge in new research, much of it still unpublished, on this important subject in Chinese history.展开更多
文摘Most studies of Christianity in the early PRC have focused on the politicization of religious practices under the Three-Self Patriotic Movement, explaining how the Christian faith empowered people to resist the state＇s atheistic propaganda. In fact, both Communist officials and Christians invoked ideas about transcendent power and moral purpose, blurring the boundary between secular and religious concerns. The state-sanctioned patriotic religions had greatly impacted the political and theological orientations of Chinese Christians in the Maoist era. This article looks at the Seventh-day Adventist Church in Shanghai, one of the first Protestant denominations to be denounced in the Three-Self Patriotic Movement. When the state infiltrated the Adventist institutions, some of the pro-government Adventist leaders worked with the officials to bring the church closer to the socialist order. Most of the Adventists, however, resisted the state and organized themselves into a diffused network of house churches. This study highlights the fluid and complex political environment that the Adventists experienced, and the ways they interacted with the Maoist state. The reorientation of theological concerns, the new strategies for evangelization, and the growth of autonomous church networks enabled the Adventists to be a fast-growing religious movement.
文摘The phenomenal growth of Catholic and Protestant churches--both officially-registered Three-Self patriotic churches and unofficial house churches--in China has drawn attention to the underlying dynamics of Chinese Christianity. This article draws on archival research and ethnographic findings to investigate the interactions between the officials and Christians in the coastal regions of Shantou （Guangdong province） and Wenzhou （Zhejiang province） during the 1950s and 1960s. The Chaozhou-speaking Catholics, Baptists and Presbyterians in Shantou succeeded in transcending sectarian boundaries and helped each other to cope with political pressure. The Seventh-day Adventists in Wenzhou did likewise by organizing clandestine house gatherings with other Protestants. They held onto their faith, continued their worship activities on Saturday, and maintained a distinct, though not independent, identity under the broad spectrum of Protestantism. These local stories show that as a collective force, Chinese Christians not only employed a variety of tactics to help each other but also reinvented congregational, kinship and cross-regional networks as conduits for pursuing religious goals. Their covert and overt activism highlight the need to combine archival research and fieldwork to assess the revival of Christianity in present-day China.
文摘It has been over forty years since Jean Chesneaux published his edited volume Popular Movements and Secret Societies in China, and some twenty years since David Ownby and Mary Somers Heidhues published their edited volume Secret Societies Reconsidered On popular religions, both Daniel Overmyer＇s FoItc Buddhist Religion and Susan Naquin＇s Millenarian Rebellion in China were also published almost forty years ago.1 Although there have been a number of important studies published both inside and outside of China on secret societies and popular religions since the 1990s, in recent years there has been a surge in new research, much of it still unpublished, on this important subject in Chinese history.
