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
BACKGROUND: Seventh-day syndrome (7DS) is an early serious complication following liver transplantation with a high mortality because of its unknown etiopathogenesis. This study aimed to analyze the potential etiopath...BACKGROUND: Seventh-day syndrome (7DS) is an early serious complication following liver transplantation with a high mortality because of its unknown etiopathogenesis. This study aimed to analyze the potential etiopathogenesis of 7DS. METHODS: A retrospective analysis of 98 consecutive living donor liver transplants performed from 2001 to 2007 at our center revealed that 5 patients had suffered from 7DS; their age, MELD score, portal vein inflow and other parameters were compared with those of the other recipients. RESULTS: The 5 patients showed common features: (a) initial uneventful recovery, and a dramatic rise of serum liver enzyme levels I to 2 weeks later; (b) decreased inflow in the portal vein accompanied by augmentation of serum creatinine and urea nitrogen level; and (c) serial liver biopsy findings of apoptosis and ischemic necrosis of hepatocytes. Four of the 5 patients died. Age, waiting time to transplantation, MELD score, operation time, cold ischemic time, portal interceptive time and diameter of the portal vein were not significantly different between the 2 groups, but a difference was found in the flow rate of the portal vein (t=3.234, P<0.001). CONCLUSIONS: The 5 patients suffered from a decreased portal vein inflow, ischemic liver necrosis, and renal failure. Hence, hypoperfusion of the liver graft was considered to be the etiopathogenesis of 7DS, for which, however sufficient evidence is lacking. More studies of 7DS are needed.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
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BACKGROUND: Seventh-day syndrome (7DS) is an early serious complication following liver transplantation with a high mortality because of its unknown etiopathogenesis. This study aimed to analyze the potential etiopathogenesis of 7DS. METHODS: A retrospective analysis of 98 consecutive living donor liver transplants performed from 2001 to 2007 at our center revealed that 5 patients had suffered from 7DS; their age, MELD score, portal vein inflow and other parameters were compared with those of the other recipients. RESULTS: The 5 patients showed common features: (a) initial uneventful recovery, and a dramatic rise of serum liver enzyme levels I to 2 weeks later; (b) decreased inflow in the portal vein accompanied by augmentation of serum creatinine and urea nitrogen level; and (c) serial liver biopsy findings of apoptosis and ischemic necrosis of hepatocytes. Four of the 5 patients died. Age, waiting time to transplantation, MELD score, operation time, cold ischemic time, portal interceptive time and diameter of the portal vein were not significantly different between the 2 groups, but a difference was found in the flow rate of the portal vein (t=3.234, P<0.001). CONCLUSIONS: The 5 patients suffered from a decreased portal vein inflow, ischemic liver necrosis, and renal failure. Hence, hypoperfusion of the liver graft was considered to be the etiopathogenesis of 7DS, for which, however sufficient evidence is lacking. More studies of 7DS are needed.
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.
