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)

In January, 1951, the Lutheran Church of China denounced all relations with the American, German and Scandinavian missions, which for more than half a century had worked in the country. As one of the first, this church made a clear and corporate stand in favour of the New Democracy and the Three-Self Movement, while most of the missions made their political choice, retreated with the Nationalists and finally went to Taiwan. This book presents the Lutheran missions from optimistic new orientations in 1944 to the evacuation and the break down of the cooperation with the Chinese church seven years later. This short .period was dramatic and of great importance for the whole missionary movement, and the study may lead to renewed self-criticism and to a necessary re-evaluation of the Chinese Revolution - one of the most significant events in World History.

Thesis (D.Min.)--Dallas Theological Seminary, 2008. / Appendix F has an image of The Nestorian Stele and the translation of the text. Includes abstract. Description based on print version record. Includes bibliographical references (leaves 125-132).

This dissertation argues for the renewal of Chinese evangelical spirituality by critical engagement with Christian mysticism. The dissertation argues that Chinese evangelicals can pursue life transformation by appropriating the Christian mystical tradition within the Chinese context while retaining core evangelical distinctions. It discloses that Chinese evangelicals have inherited some elements of the Christian mystical tradition. Purposeful review and critical engagement with Christian mysticism provide Chinese evangelicals with meaningful themes, lively witnesses, and practical insights for reimaging the pathway of future spiritual theology in their social-cultural context. Thus, it contributes to the sparse academic research on mainland Chinese spiritual theology and argues that Christian mysticism plays a particular role in its unique development. Furthermore, this dissertation holds that Chinese evangelical leaders should and can work together to lead Christians to acquire spiritual maturity while they are travelling on this spiritual pathway. It proposes an integration of biblical leadership and the social identity theory of leadership for leading a constructive change to the evangelical community. Such as proposal of change manifests the contribution of this dissertation to the fusion of theory and practice in spiritual or practical theology.

Thesis (D. Min.)--Trinity Evangelical Divinity School, Deerfield, Ill., 1999. / Abstract. Includes bibliographical references (leaves 199-202).