Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2006. / Includes vita and abstract. Includes bibliographical references (leaves 131-132).

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Thesis (D. Min.)--Logos Evangelical Seminary, 2001. / Vita. Includes bibliographical references (leaves 119-125).

The culture of the twenty-first century can be characterized by discontentment and hopelessness, especially among emerging adults or Millennials. They are generally lost in their orientation in life and are in search of who they are. There are many challenges to identity. Relativism has caused the loss of anchors in life; and individualism in neoliberalism promises freedom but does not deliver. Postmodernism also entails a paradigm shift in the demarcation of the human life cycle. This phenomenon prolongs the transition between adolescence and adulthood. Furthermore, people are suffering under the power of a neoliberal economic system. Men and women are stressed and exhausted by their everyday lived experience. For those who grew up in the immigrant Chinese church, the issue of identity is further complexified by culture and ethnicity. Many of them have chosen to leave the church where they grew up in search of a place of belonging, a home. How can the church be that home for young adults? This dissertation argues that the church can be the caring community where they belong. Caring is paramount to those who are transitioning into adulthood. However, caring is no longer the central narrative in many churches. Today pastoral care in the church has been displaced by institutional needs and a performance-driven mentality. Therefore, theological reflection on the praxis of care in generational ministry is necessary for the Canadian Chinese Church. The message of the holistic gospel speaks of life on earth as much as it does on life after death. Notwithstanding, salvation in Jesus Christ is still the grand-narrative. It is the bedrock of all that pastoral theology proposes. This research affirms that apart from the cross of Jesus, there can be no daily deliverance. The call to care for individual needs is not to preach another gospel but to fulfill it. / Thesis / Doctor of Philosophy (PhD)

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2003. / Abstract. Includes bibliographical references (leaves 196-204).

Thesis (D. Min.)--Columbia International University, 2005. / Abstract. "February, 2005." Includes bibliographical references (leaves 274-282).

Thesis (D. Min.)--Columbia International University, 2005. / Abstract. "February, 2005." Includes bibliographical references (leaves 274-282).

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)