The emergence of the Byzantine Iconoclasm was underpinned by profound historical and cultural factors.Its impact on“icon veneration”serves as a paradigmatic case of religious image conflicts.Between the 16th and 19t...The emergence of the Byzantine Iconoclasm was underpinned by profound historical and cultural factors.Its impact on“icon veneration”serves as a paradigmatic case of religious image conflicts.Between the 16th and 19th centuries,as Catholicism expanded eastward into East Asia,deep-seated conflicts arising from“icon veneration”occurred.These conflicts involved the ancestral worship system in China,the taboos of Shinto in Japan,and the ritual codes in Korea influenced by Confucian culture.A comparative study of these conflicts with the Byzantine Iconoclasm is thus warranted.The conflicts between Catholicism and traditional cultures in East Asia are,in essence,manifestations of the cognitive disparities between the“sacredness”of icons and the“de-iconization”traditions within East Asian cultures.In contrast to the forceful destruction of icons in Byzantium,East Asian responses predominantly took the form of informal communal negotiations.For example,in Quanzhou,China,angel statues were placed within the niches of the Earth God,while in Japan,the Virgin Mary statue was adapted to resemble the Avalokitesvara statue.The key to resolving the conflicts regarding“icon veneration”lies in dissociating the political power connotations of icons and transforming them into“visual media”for cultural dialogue and“spiritual carriers”of a religious nature.The“East Asian experience”thus reveals a harmonization paradigm for religious inculturation during the dissemination of Catholicism,which holds significant implications for the contemporary spread and stability of Catholicism.展开更多
In 1926, French Jesuit missionaries from Darning published at Xianxian （Hebei province） a little handbook for church construction in Northern China： “Le missionnaire constructeur, conseils-plans” （“The missiona...In 1926, French Jesuit missionaries from Darning published at Xianxian （Hebei province） a little handbook for church construction in Northern China： “Le missionnaire constructeur, conseils-plans” （“The missionary builder： advice-plans”）, containing 67 pages of text and 54 plates. After a short introduction about handbooks and pattern books of churches, this paper describes and analyses the handbooks content and its different practical aspects about building materials, masonry, roofs, etc. The book, however, is more than a compilation of technical hints and reveals a lot about the missionaries＇ perception of Chinese building traditions as well as the transmission of Western techniques to Chinese workers. The paper also contextuatizes the handbook and tnes to identify both the authors and the addressees. In the mid-1920s, the Vatican launched the Christian inculturution process in China, which concerned architecture too. Nevertheless, many missionaries resisted, preferring Gothic or Italianate architecture to a new Sino-Christian style. The handbook participated in this debate.展开更多
引言在天主教神学传统中,不仅有天主教教理所涉及的神学论题,如《圣事论》、《圣宠论》等;还包括从天主教神学视角来讨论社会问题的神学,如天主教社会训导(Catholic Social Teachings)。天主教社会训导可追溯于1891年良十三所颁布的《...引言在天主教神学传统中,不仅有天主教教理所涉及的神学论题,如《圣事论》、《圣宠论》等;还包括从天主教神学视角来讨论社会问题的神学,如天主教社会训导(Catholic Social Teachings)。天主教社会训导可追溯于1891年良十三所颁布的《新事》展开更多
Historically,Chinese religions have been the product of continuous exchange with and mutual learning from other religions and civilizations.Religions from other areas of the world,especially Buddhism from India,Christ...Historically,Chinese religions have been the product of continuous exchange with and mutual learning from other religions and civilizations.Religions from other areas of the world,especially Buddhism from India,Christianity from the Mediterranean,and Islam from Arabia have been localized and inculturated by absorbing elements of Chinese culture,achieving new Chinese forms through creative transformation and innovative development while enriching the diversity and enhancing the flourishing of Chinese culture.To continue to support the inculturation of religions in China and to foster dialogue between them and Chinese culture is to build China as a cultural community with diverse religions.It is necessary therefore to consult the representative theories and practices of inter-religious dialogue in contemporary international academic circles—e.g.,scriptural reasoning,comparative theology,and interreligious theology then to develop inculturated forms of world religions through a comprehensive inculturation strategy of recovering,retrieving,restoring,reconfiguring,reconstructing,and renewing.By such means,we can contribute to building up China as a cultural community of religious diversity.展开更多
文摘The emergence of the Byzantine Iconoclasm was underpinned by profound historical and cultural factors.Its impact on“icon veneration”serves as a paradigmatic case of religious image conflicts.Between the 16th and 19th centuries,as Catholicism expanded eastward into East Asia,deep-seated conflicts arising from“icon veneration”occurred.These conflicts involved the ancestral worship system in China,the taboos of Shinto in Japan,and the ritual codes in Korea influenced by Confucian culture.A comparative study of these conflicts with the Byzantine Iconoclasm is thus warranted.The conflicts between Catholicism and traditional cultures in East Asia are,in essence,manifestations of the cognitive disparities between the“sacredness”of icons and the“de-iconization”traditions within East Asian cultures.In contrast to the forceful destruction of icons in Byzantium,East Asian responses predominantly took the form of informal communal negotiations.For example,in Quanzhou,China,angel statues were placed within the niches of the Earth God,while in Japan,the Virgin Mary statue was adapted to resemble the Avalokitesvara statue.The key to resolving the conflicts regarding“icon veneration”lies in dissociating the political power connotations of icons and transforming them into“visual media”for cultural dialogue and“spiritual carriers”of a religious nature.The“East Asian experience”thus reveals a harmonization paradigm for religious inculturation during the dissemination of Catholicism,which holds significant implications for the contemporary spread and stability of Catholicism.
文摘In 1926, French Jesuit missionaries from Darning published at Xianxian （Hebei province） a little handbook for church construction in Northern China： “Le missionnaire constructeur, conseils-plans” （“The missionary builder： advice-plans”）, containing 67 pages of text and 54 plates. After a short introduction about handbooks and pattern books of churches, this paper describes and analyses the handbooks content and its different practical aspects about building materials, masonry, roofs, etc. The book, however, is more than a compilation of technical hints and reveals a lot about the missionaries＇ perception of Chinese building traditions as well as the transmission of Western techniques to Chinese workers. The paper also contextuatizes the handbook and tnes to identify both the authors and the addressees. In the mid-1920s, the Vatican launched the Christian inculturution process in China, which concerned architecture too. Nevertheless, many missionaries resisted, preferring Gothic or Italianate architecture to a new Sino-Christian style. The handbook participated in this debate.
文摘Historically,Chinese religions have been the product of continuous exchange with and mutual learning from other religions and civilizations.Religions from other areas of the world,especially Buddhism from India,Christianity from the Mediterranean,and Islam from Arabia have been localized and inculturated by absorbing elements of Chinese culture,achieving new Chinese forms through creative transformation and innovative development while enriching the diversity and enhancing the flourishing of Chinese culture.To continue to support the inculturation of religions in China and to foster dialogue between them and Chinese culture is to build China as a cultural community with diverse religions.It is necessary therefore to consult the representative theories and practices of inter-religious dialogue in contemporary international academic circles—e.g.,scriptural reasoning,comparative theology,and interreligious theology then to develop inculturated forms of world religions through a comprehensive inculturation strategy of recovering,retrieving,restoring,reconfiguring,reconstructing,and renewing.By such means,we can contribute to building up China as a cultural community of religious diversity.
