This research is a fulfilment of the author’s long-standing desire to furnish the Korea Baptist convention with its complete history. Particular emphasis has been given to the ideological development of the denomination from its origin in 1889 to present. It is hoped that this research will provided intellectual guidance for the convention and serve as a credible chapter in the historical and theological development of Korean Christianity especially Baptists and Pentecostals-Charismatics. Being the first attempt in compiling a comprehensive, scientific history of the denomination, this work based largely upon primary sources, many of them are unpublished. The methodology utilized by the author incorporated both documentary study and observation or interview. Accordingly, Korean documents are extensively used, while English sources comprise equally important grounds of information. Proper names have been trans-literate as closely to their original sound as possible. In pursuing the study the author has followed a strictly objective method. Any deficiency that might be found in this undertaking belongs solely to the realm of his judgment. As a foreigner the author is well aware of the lack of his rhetorical subtlety in English language. The writer hopes that this research will give a momentum for both Korea Baptist Convention and Pentecostals-Charismatics within Korean Christianity to reflect on the efforts which had been made for the expansion of Christianity in Korea, and to catch a vision for the future work, which God will reveal through his word and His Spirit.

This thesis is to build bridges between the West and China for a better understanding of the recent history of Christianity in China. Regarding western Christians we have to take into account the two Opium Wars and the following historical events. Because they had a significant negative impact on Chinese conceptions of Christianity, and knowledge of these events is vital to a better understanding of why Christianity was and is closely linked to imperialism in Chinese thoughts. lt offers us insights into why Chinese people are not anti-religious but anti-Christian, and why the Chinese government is anti-religious but particularly anti-Christian. Regarding Chinese people, acknowledgement should be given to the contribution of missionaries and the positive impact of Christianity on Chinese society, especially regarding the anti-opium movement of the nineteenth century, which have remained until today overlooked, either intentionally or not. However, this thesis is only a step toward a more complete project, an additional work and further research are still required to develop a fuller and better understanding in order build bridges between the West and China; understandably, this is a complex task.

After 171 years of British colonial rule, Hong Kong has developed its distinct identity, with a laissez-faire economy, freedom of the individual, and the rule of law, in contrast with the historical experience of mainland China. Combined with the tragic experience of the Cultural Revolution and the Tiananmen crackdown in 1989, this led the people of Hong Kong to the fear of reintegration, creating a mindset of ‘binary opposition’ among the people of Hong Kong. The contested identities destabilise mutual trust and encourage local resistance against the ‘encroachment’ from China. This thesis looks beyond the identity of binary opposition and argues that to resist China’s re-absorption is not necessary to take the form of antagonism. The mode of hybridity is not only a useful strategy to resist national assimilation, but also creates the necessary space for the possibility of cultural reconciliation. Christian churches, part of the ambiguous colonial tradition and recent opposition, could become such a space for reconciliation if they can learn from the Biblical experience as well as contextual theologies in other parts of Asia.

The status of Christian–Muslim relations (CMR), which are difficult to assess, has been ambiguous in contemporary Lebanon. Analysts, as well as individuals within Lebanese communities in Lebanon and within the diaspora have made conflicting claims. One major claim has been that CMR are better now than before the Lebanese Civil War because the civil war ended in 1991 and a reoccurrence has never materialized. Furthermore, the Ţā’if agreement, a working document aimed at ending the civil war and promoting solid CMR, was signed by most of the major communities of Lebanon in 1991. For these reasons and more, Lebanese CMR were believed to have improved post-civil war. Nevertheless, this writer explored the veracity of this proposition. Through comprehensive quantitative and qualitative research, the poor state of CMR in contemporary Lebanon was revealed. In face-to-face interviews in Lebanon, field experts reflected on the weakened condition of CMR and the reasons for the same. University students participated in a survey to ascertain their feelings concerning CMR and the possible causes of problems within CMR. Focus was also placed on the role identity has had in CMR. These causes of CMR conflict and, at times, consensus were reviewed and compared for a clear understanding of the state of present-day CMR. Finally, based on an understanding of these factors, recommendations for improvement, further study, and the future of CMR were given.