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By Daniel H. Bays

A New background of Christianity in China, written by means of one of many world's the top writers on Christianity in China, seems at Christianity's lengthy historical past in China, its terribly fast upward thrust within the final 1/2 the 20th century, and charts its destiny direction. 
<ul type="disc">* presents the 1st entire  history of Christianity in China, an incredible, understudied sector in either Asian experiences and non secular heritage
* strains the transformation of Christianity from an imported, Western faith to a completely chinese language faith
* Contextualizes the expansion of Christianity in China inside of nationwide and native politics
* bargains a portrait of the advanced spiritual scene in China this day
* Contrasts China with different non-Western societies the place Christianity is surging

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Extra resources for A New History of Christianity in China (Blackwell Guides to Global Christianity)

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Interestingly, what Jacques Gernet saw in the 1980s as insufficient understanding of Christianity on the part of these Christians, whose faith would therefore be suspect, is seen by Laamann as a simple process of inculturation. An example is Philip A. Kuhn, Soulstealers: The Chinese Sorcery Scare of 1768 (Cambridge, MA: Harvard University Press, 1990). The Qianlong emperor’s phobia here was the danger of wandering mendicant monks, which would appear to the throne to be very like the wandering Catholic priests performing pastoral duties for the scattered Christians.

He was joined by a fellow Italian, Matteo Ricci (1552–1610), who at age 30 had spent several years at Goa and Malacca. It is useful to note that Ricci was not the first Jesuit to establish himself in China, nor the first to study the language seriously. That distinction goes to Ruggieri. But Ricci was specially picked to join Ruggieri in pursuit of competence in the language. And in many ways Ricci is the most interesting and impressive of the early China missionaries. He is also, out of all the thousands of individual missionaries who ever went to China, the one person whom many educated Chinese today are able to name.

An example is Philip A. Kuhn, Soulstealers: The Chinese Sorcery Scare of 1768 (Cambridge, MA: Harvard University Press, 1990). The Qianlong emperor’s phobia here was the danger of wandering mendicant monks, which would appear to the throne to be very like the wandering Catholic priests performing pastoral duties for the scattered Christians. Today’s Chinese government is also made very nervous by the hundreds of Christian traveling Protestant evangelists, who are ubiquitous. Robert Entenmann has devoted his career to in-depth study of Catholicism and Sichuan.

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