Chan, Chi Him. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references. / Abstracts in English and Chinese; includes Chinese. / Abstract / Acknowledgement / Table of Contents / Notes on the Style / Chapter Chapter 1: --- Introduction / Chapter 1.1 --- Christianity and Late Qing China (1860-1900) / Chapter 1.2 --- The Sources and Their Authors / Chapter 1.3 --- Outline of the Thesis / Chapter Chapter 2: --- Literature Review / Chapter 2.1: --- Works on Chinese Protestant Christians in Late Qing / Chapter 2.1.1: --- Chinese Protestant Christians' Reception of the Bible / Chapter 2.1.2: --- Historical Context of Chinese Protestant Christians / Chapter 2.1.3: --- History of Translation of the Chinese Bible / Chapter 2.2: --- Methodological Review / Chapter 2.2.1: --- Challenges from Hermeneutic Theories / Chapter 2.2.2: --- Hermeneutical Communities and Hermeneutical Strategies / Chapter 2.2.3: --- Cultural Differences and Linguistic Peculiarity / Chapter Chapter 3: --- The General Reception of the Bible by Chinese Protestant Christians / Chapter 3.1: --- Chinese Protestant Christians' General Attitudes towards the Bible / Chapter 3.2: --- Chinese Protestant Christians' Reception of the Old Testament / Chapter 3.3: --- Chinese Protestant Christians' Reception of the New Testament / Chapter Chapter 4: --- "Christianity, Heterodoxy and Social Order" / Chapter 4.1: --- Late Qing Context: Christianity as Heterodoxy / Chapter 4.1.1: --- Legacy of the Taiping Rebellion / Chapter 4.1.2: --- Mingjiao and Christianity / Chapter 4.1.3: --- "Sorcery, Rebellion and Heterodoxy" / Chapter 4.1.4: --- Conflicts over the Building of Churches / Chapter 4.2: --- The Decline of the Qing Dynasty / Chapter 4.2.1: --- The Corruption of the Qing Administration / Chapter 4.2.2: --- The Advance of the West and the Decline of the Qing Court / Chapter 4.3: --- Jesus and his Kingdom in Context / Chapter 4.3.1: --- The Background of the Reception of the Kingdom of Heaven / Chapter 4.3.2: --- The Kingdom of Heaven as the Kingdom for the Dead / Chapter 4.3.3: --- The Kingdom of Heaven Promotes Social Order / Chapter Chapter 5: --- "The Bible, Chinese Traditions and Confucianism" / Chapter 5.1: --- Confucianism and Chinese Traditional Values / Chapter 5.1.1: --- The Development of Academic Confucianism until Late Qing / Chapter 5.1.2: --- The Three Sects and the Tradition of Moral Books / Chapter 5.2: --- Chinese Protestant Christians' Interpretation of the Bible / Chapter 5.2.1: --- Accusation of Violation of Filial Piety and Christians' Response / Chapter 5.2.2: --- The Idea of Reward and Punishment according to Human Behavior / Chapter 5.2.3: --- Salvation on both Morality and Faith / Chapter 5.3: --- Chinese Protestant Christians' Attitudes towards Confucianism / Chapter 5.3.1: --- The Real Heir of Confucianism / Chapter 5.3.2: --- A Tide of Anti-Confucianism? / Chapter Chapter 6: --- Conclusion / Appendix: List of Transliteration of Name used in this Thesis / Bibliography

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of unrest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History, and Missiology / D. Th. (Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of umest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History and Missiology / D. Th. Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of unrest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History, and Missiology / D. Th. (Missiology)

The objective of this thesis is to contribute toward an understanding of missionaries and missions of the west and the rising of the Chinese indigenous churches. There is a necessity to trace the historical protestant mission work since Robert Morrison in 1807. Through the inequality of treaties such as the Nanking Treaty of 1842, the door to missions was opened in China. Missions came in along with western colonialism and military force. The Chinese people and government built up their hatred and resentment of the west during this period. The Boxer Uprising was the beginning of an era of umest and instability, which brought about greater government interventions that impacted the Chinese people. Missionaries and Chinese Christians were murdered and martyred. However, these tragedies did not stop missions from sending more missionaries. Chinese Christians and leaders opened their eyes. The new awakening started Chinese indigenous churches through a revivalist and spiritual emphasis. Speakers such as Ding Li-Mei, Wang Ming-Dao, David Yang, John Sung, Watchman Nee, and Calvin Chao were active during the period between 1925 and 1949. Indigenous churches like the True Jesus Church, Jesus family Church, Zei Li Hwey and Ling En Hwey came into being. This was a most challenging era in modem Chinese Church history. The results were great. Since 1949 and the "Liberation" the Chinese church has marched on without western missionaries. / Christian Spirituality, Church History and Missiology / D. Th. Missiology)