Dispute over the sovereignty of Diaoyu Islands (Senkaku Islands) implicates peace in East Asia. These islands were under Chinese control for five hundred years in the Ming and Qing Dynasties, and were used as sailing coordinates for imperial Chinese missions to the ancient Ryūkyū Kingdom and as part of national defense. Under the control of the Qing Dynasty, the Diaoyu Islands were affiliated with Taiwan. In 1894, the Qing was defeated by Japanese in the Sino-Japanese War and was forced to secede Taiwan and its surrounding islands to Japan in 1985. After World War II, the Diaoyu islands were under the United States¡¦ occupation. In 1972, the United States reverted administrative control over these islands to Japan. The Diaoyu Islands have so far been separated from the Chinese rule for over a century. Due to the intervention of the United States, the Diaoyu Islands were not returned to China or Taiwan after the defeat of Japan in 1945. In the 21st Century, as the resources on earth are gradually depleted, the sovereignty of the Diaoyu Islands has become a ferocious competition among China, Japan, and Taiwan due to its rich ocean resources. At present, the islands are under de facto control by Japan; resolution of the problem has troubled Taiwan, China, and Japan. On September 7, 2010, ¡§Minjin Fishing Boat No. 5179¡¨ collided with Japanese Coast Guard patrol boats. This thesis uses this incident as a case to study the Sino-Japanese conflict on the Diaoyu Islands.

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)