Chinese Identity, Christian Identity
Readers of Studies in World Christianity will be well acquainted with the parable of the Professor of Comparative Inter-Planetary Religions.1 As narrated by Andrew Walls, this long-living, scholarly space visitor travels to Earth on a number of occasions to conduct field research related to the religion known as ‘Christianity’, from the Council of Jerusalem to the Council of Nicaea, from the seventh century in Ireland to the 1840s in London and the 1980s in Lagos, Nigeria. What would differ if our space visitor were to narrow the scope of his research to a particular subgrouping of the human species, such as to those with some affiliation with the descriptor ‘Chinese’? Would Walls’ ‘indigenising’ principle have to be envisioned differently if we were to speak of a more unified understanding of ‘culture’? Or, perhaps, would ‘Chinese culture’ need to be re-evaluated as embodying manifold meanings, especially when ‘Chinese’ is not limited to a given time or locale? Does Walls’ ‘pilgrim’ principle, which speaks of the universalising factor of Christianity, add to or take away from Chinese culture? These are some of the questions raised by the articles of this issue of Studies in World Christianity which engage the two foci of Chinese identity and Christian identity.
- Michel Chambon, The Action of Christian Buildings on their Chinese Environment
- Xinzi Rao, Revisiting Chinese-ness: A Transcultural Exploration of Chinese Christians in Germany
- Shiun-wey Huang, Deprivation, Compensation and Religion: The Rise and Fall of Jehovah’s Witnesses in Han Chinese Dominant Chishang Township, Eastern Taiwan
- Ximian Xu, The Sage of Sages: T. C. Chao’s Christology in Yesu Zhuan
- Andrew F. Walls, ‘The Gospel as Prisoner and Liberator of Culture’, in The Missionary Movement in Christian History: Studies in the Transmission of Faith (Maryknoll, NY: Orbis, 1996), 3–15. ↩