Studied by 64 people
Alopen & the Nestorian Mission to China
Church of the East (also known as the Nestorian Church) missionary and Christian monk who was given permission to preach the gospel throughout China after coming to increase trade with Persian empire, leading him to translate Christianity into the language and culture of the Tang Dynasty (Christian sutra); led the Nestorian Mission to China
Matteo Ricci & the Jesuit paradig
One of several Jesuit brothers who followed Xavier by becoming a local scholar in China in hopes of converting intellectuals. He did so using the Jesuit paradigm which is a contextualized and culturally sensitive approach to Christian missions (i.e. ancestor veneration, indigenous terms for God); favored the elite
Opium Wars
forced China to accept both the opium trade AND the Christian missionaries. While there was no official colonization, the Opium Wars acted as implicit colonization. The terms of the opium wars gave both Western opium sellers and Christian missionaries the freedom to travel wherever they wanted in the country.
Robert Morrison
Anglo-Saxon Protestant missionary who translated the whole Bible into Chinese AND baptized Liang Fa. Liang Fa is a Confucian scholar turned Christian after conversing with boss Milne (a co-missionary of Morrison’s); preached and published Good Works to Admonish the Age (1832); troubled by Opium War conflict
Liang Fa
Confucian scholar turned Christian after conversing with boss Milne (a co-missionary of Morrison’s); preached and published Good Works to Admonish the Age (1832); troubled by Opium War conflict; baptized by Morrison
Charlotte “Lottie” Moon
American southern Baptist missionary, spent 40 years in China working as a missionary. She received one of the first Master of Arts degrees awarded to a woman by a southern institution. She began her work in China as a teacher, but learned that “direct evangelism” was her passion
China Inland Mission
Founded by James Hudson Taylor in 1865, the China Inland Mission is an organization with the intent of reaching the inland provinces of China with an evangelical agenda. Made possible by the Opium Wars. Still exists today but is now called the Overseas Missionary Fellowship.
Boxer Rebellion
From 1899-1901; violent Chinese nationalists attempted to rid China of immigrants and “foreign devils”; 30,000 Chinese Christians and 183 foreign missionaries were killed
harmony
emphasizes similarities over differences; duality pairs (yin-yang); deference, filial piety; hierarchy; triple dialogue of Christian convictions with civic loyalty, with respect for members of other religions, and with concern for the poor
han
Korean word describing the pain and resentment felt by those who repeatedly suffer unjustly; comparative to sin in Christian belief
Cultural Revolution
Took place from 1966 to 1976 under Chairman Mao; all religions were persecuted; getting rid of everything Western (i.e. Catholicism, Christianity, etc); execution of church leaders and destruction of religious buildings
Three-Self Patriotic Church
state-sanctioned Protestant organization; The Christian Manifesto; partial compromise with Chairman Mao; still eventually prosecuted under Cultural Revolution; legal status in exchange for certain concessions with the CCP
Chinese Catholic Patriotic Association
founded by the CCP; attempted to funnel large population of Chinese Catholics into a church more sympathetic to the CCP; not recognized by the Vatican until Pope Francis made a deal with the CCP
underground house church movement
some people disagreed with the CCP’s involvement with the Catholic Church (Catholic Patriotic Catholic Association); CCP consecrates bishops without Vatican approval (the people are not a fan of church and state crossover); created underground house churches that grew to thousands of people
Wang Zhiming
educated in Christian schools, became teacher; became ordained minister to his Miao people; President of the Sapushan Christian Association; compiled first Miao Christian hymnal; eventually was expelled from public posts, arrested, tortured, and publicly executed
Ignatius Cardinal Pin-Mei Kung
attended Chinese Catholic schools; attended seminary and was ordained to priesthood before being elevated to Bishop of Shanghai; was arrested in red guard purge for being ‘counterrevolutionary’; elevated to cardinalate in secret by John Paul II; released from prison and traveled to Rome with JPII before moving to US
John Sung
Chinese boy who attended Christian schools and stood out amongst peers; attended Ohio Wesleyan and Ohio State Universities and received PHD at 22 years old; went to Onion Theological Seminary; translated Tao Te Ching; recommitted life to Christ in 1927 before returning to China and joining the Bethel Bible School; major figure in the Shandong Revival; estimated 100,000 conversions
Dora Yu
Daughter of Chinese Presbyterian preacher; went on mission to Korea to practice medicine and preach gospel; returned to China and gave up medicine to focus on revival preaching; converted Watchman Nee; led revival meetings and spoke at Keswick Convention 1927
Watchmen Nee
attended one of Dora Yu’s revival meetings with his mother and converted to Christianity; preached gospel and taught the Bible particularly to small local churches (little flock); published 62 Christian works in his time; arrested in 1952 for sake of gospel; died 15 years later in confinement
Watchmen Nee’s Little Flock
local, house-church based associations of believers also called “living stream ministries”
Bible smuggling
Defiance of the CCP restrictions on religious material, where people smuggled bibles and taught the word despite being persecuted and the anti-Christian stance of the government. Missionaries played a significant role in the 20th century. Bible smuggling goes hand in hand with underground churches.
Tiananmen disenchantment effect
In 1989 the PRC invaded Tiananmen square and murdered peaceful Chinese pro-democracy protestors and bystanders. This event lead to restrictor policy on pro democracy groups and Christians. Both the massacre and restrictions made Chinese Christians more wary of their government, which lead to many Chinese Christians going underground to practice their faith in unregistered house churches. Before the event they were disillusioned by their government, they thought the part was going in the right direction, after the event there was a generational shift and a distrust in the government.
Chinese Communist Party (CCP)
They had a complex/contentious relationship with Christianity in China over the past 100 years. In early part of 20th century it had a neutral view on Christians, but as it grew it increasingly viewed religion as a threat to the ideology. In the mid 20th century the Cultural revolution took place, where Christians were persecuted, many churches were destroyed and religious activities were very restricted. In the later 20th century to present, it’s relaxed its stance on religion, in the 1970 there was a policy of religious tolerance, with there being the growth of state sanctioned Christian organizations. However, many distrusted them so they formed underground churches, called “House Churches”.
Asian Civic Loyalty/Nationalism & Christianity
Christianity dates back to the 7th century in China. It has often been associated with foreign influence and perceived negatively but has changed dramatically over the last 100 years. Many Chinese Christians are very patriotic and have strong pride for their country/government. Moreover, the state has significant control over religious orngaizations including Christians churches. There has been conflict which has lead to some churches going underground.
Social trends of Chinese Christianity
In the beginning of the 20th century there was some hesitancy with Christianity being a negative foreign influence. However, as the republic of china began to grow indigenous Christian movements began forming. This came to a halt in the middle of the century as many churches were persecuted and religion, specifically Christianity became viewed as anti-Communist. Following the cultural revolution there was a revival of religious faith and house churches grew. Now there are still house churches as well as state sponsored churches as the religion begins to enter more and more social spheres (school, orphanages, charitable organizations).
Dalit Theology
Originated in Dalit Caste in India. It countered Indian Christian theology which focused very little on how the caste system affected life experience of Dalits. The Dalit community was historically oppressed by the Caste system and their theology aims to go beyond spiritual empowerment but empowerment of people groups. It is rooted in liberation theology, which emphasizes the liberation of opposed and disenfranchised groups.
Fang (Life History #1 from article)
Wang (Life History #2 from article)
Asian Jesus iconography
3 streams of Latin American colonial Catholicism
(1) indigenous religions (jesuit-created societies, based on ancestor baptism, practice ancestral rites)
(2) folk Catholicism (rural cargo, local saints, decentered from mass/priests)
(3) institutional Catholicism (organized/hierarchical in cosmopolitan areas. that emphasizes religious elements and is locally and globally connected)
5 areas of LatAm rebirth from Hartch
1. Evangelism & Mission
2. Prophetic identification with poor & exploited
3. Charismatic manifestations of spirituality
4. Lay-driven ministries and movements
5. Globally-conscious work back out to the world
challenges to LA Catholic regime
1. Political revolutions: liberals v. conservatives
2. Colegio Pio Latino-Americano in Rome 1859 (priest training to align more with Vatican)
3. US global economic and imperial adventures (market-based, efficient, individualist culture; Protestantism’s lack of barriers)
4. Proliferation of Marxism (materialism; anti-religious laws) → Liberation theology
5. Call for 40,000 Chilean Jesuit Alberto Hurtado (1940) (lack of priests being produced result of/contributed to nominal Catholicism)
Summer Institute of Linguistics (SIL)
Townsend’s project of community enrichment and indigenous translations Cardenas endorsed; de facto arm of state until 1979 (benefitted nationalism: indigenous identify with MX state and more scientific)
rural cargo system
high up cargos paid a bunch of money to sponsor the fiesta for the patron saint and gaining the title of elder; religion, culture, and politics combined
Protestant missions in Mexico
many attacked by Catholics; introduced modernity and secularism; demonstrated persistent Protestant witness, the attractions of biblical and Pentecostal religion, ongoing weakness of Catholic religious instruction, and absence of Catholic evangelization during first half of the twentieth century that contributed to and created religious diversity in MX
Guatemalan Mam Protestantism
most prominent LatAm; prioritize (1) God’s Word, (2) God the Father, and (3) Christ Our Lord; different from traditionalists with hopeful view of after death, emphasizing Christ’s power over evil spirits/salvation, and no crosses; maintained ethnic identity with distinctive Prot. belief system
Efrain Rios Montt
Pentecostal convert general who seized Guatemalan presidency and began brutal campaign against leftist guerillas, killing 200k people; somehow led to explosive Protestant growth in 70s and 80s
Confraternidad Evangélica Latinoamericana (CONELA)
Latin American Evangelical Fraternity; more conservative ecumenical group founded by Luis Palau; efforts of unity between them, CLAI, and FTL
Luis Palau/LPA evangelistic festivals
Evangelism campaign similar to Billy Graham’s that began in Buenos Aires but spread globally; founded CONELA; helped to unify Protestant traditions
Catholic New Evangelization
Movement popularized by Pope John Paul II (late 20th century) aimed at revitalizing Catholicism in the secular contemporary world; reemphasizing Catholicism to current practicing/previously practicing Catholics
CELAM’s Medellín Conference (1968)
Conference held by the Latin America Episcopal Conference; conference results in emergence of “liberation theology,” focus on how the church can serve the poor (“option for the poor”), autonomy for local churches, church more active in community
Gustavo Gutiérrez & liberation theology
Gutierrez (Peruvian Catholic theologian) credited with founding liberation theology; theology aimed at taking Christianity and using it to address the poor/oppressed/vulnerable population
Paul VI’s Populorum Progressio
letter translated as “The Development of Peoples” (Latin) written by Pope VI; addresses issues of economy, social justice, and social welfare of people in developing countries; letter contributed to the call for the church to address the poor and oppressed
Alfonso López Trujillo
Columbian prelate of the Catholic Church (mid/late 20th century); president of CELAM 1979-1983; Cardinal-Priest of Santa Prisca in Rome 1983; commitment to traditional Catholic stance and teachings on family values/abortion/contraception
CELAM’s Puebla Conference (1979)
CELAM conference of bishops in Mexico; focused on discussion around: topics from the Medellin Conference, pastoral guidelines (Puebla Document), liberation theology; political/social structure and the role of the church; “continuation” of Medellin Conference
preferential option for the poor
term introduced in the Puebla “Final Document” in context of evangelization; (1) prioritizing evangelizing the poor, (2) must preach spiritual gospel and inviolable nobility of the marginalized, and (2) denouncing violations of human dignity (including political frameworks, (4) actively working to create a just and human society that respected the universal destiny of goods from God and His people, and (5) did not exclude the rich ('“priority”); bishops concluded money and people should be distributed based on this as an act of solidarity
Padilla, Escobar & the Lausanne Covenant (1974)
influential evangelical document that endorsed social justice, based on God’s identity as both creator and judge: “We therefore should share his concern for justice and reconciliation throughout human society and for the liberation of men and women from every kind of oppression.”; evangelism and social concern no longer exclusive
Helder Camara (1909-1999)
Bishop who helped lead fight against oppressive military government in Brazil via the CNBB (national conference of Brazilian bishops) which he helped found; CNBB committed to progressive goal of helping poor and landless; influenced Vatican II and Medellin (CELAM) and steered Brazilian church to justice and concern for poor
base ecclesial communities (CEBs)
small groups of believers in impoverished areas who met to study the Bible and to fight for neighborhood improvements and social justice; turn away from hierarchy to laity meant embracing the poor; “see, judge, act”
Cardinal Paulo Arns’s “Brasil: Nunca Mais“
Translates to Brazil: Never Again, a pivotal document that chronicled the human rights abuses of the military dictatorship in Brazil. This monumental effort by the Brazilian Catholic Church was crucial for the country’s later efforts in truth and reconciliation, showcases the role of Latin American Christianity in advocating for justice and human rights. W
Committee of Cooperation for Peace in Chile (COPACHI)
Ecumenical group formed in 1973 in response to human rights abuses following the coup. Provided legal aid, documented human rights violations, and offered support to victims of the regime. Denounced the dictatorship’s repressions, and finally disbanded in 1975, but set a precedent for subsequent human rights advocacy in Chile
Archbishop Oscar Romero
Prominent Roman Catholic in El Salvador during a period of political and social conflict in the 1970s. Outspoken advocate for the poor, oppressed, and victims of human rights amidst the civil war in El Salvador. He spoke out against social injustice and poverty, and was assassinated while celebrating Mass in 1980, leading to him becoming an iconic figure in Latin American social justice movements
Christian commitment to fundamental human rights
Rooted in the belief that all are created in the image of God, implying we all have inherent dignity and are worthy of respect and freedom. Many denominations actively work to uphold these rights, advocating against oppression and discrimination and supporting initiatives that uphold fundamental human rights; most important one is religious freedom
Azusa Street Revival
Historic Pentecostal revival meeting, took place in LA in 1906, widely attributed to be the catalyst for the spread of Pentecostalism in the 20th century. Key features are speaking in tongues and dramatic worship services
tongues speaking (glossolalia/xenolalia)
Refers to speaking in unknown spiritual languages. Xenolalia is the ability to speak in a foreign language that the speaker does not know. Both are heavily associated with Pentecostalism/charismatics, considered to be gifts of the Holy Spirit
Pentecostal Methodist Church of Chile
In 1902 Willis and Mary Hoover founded the pentecostal mission in Chile and established this church
Neo-Pentecostalism/prosperity gospel
characterized as propagating “abstract, foreign theologies which guarantee little sensitivity towards Latin America’s objective realities”; promising good fortune/money/blessings in turn for converting to Christianity
Universal Church of the Kingdom of God
Most prominent example of neo-Pentecostalism started by Edir Macedo in 1977; quickly became a political and cultural force by the 1980s
Carlos Annacondia
A Pentecostal evangelist that played a major role in bringing pastors together in Buenos Aires
Claudio Freidzón
An Assemblies of God pastor and seminary professor from Bueno Aires, after visiting Florida, and believing to have had a “special anointing”; he began attracting huge crowds because of this anointing and it became the “normalization” for this to be Pentecostal practice and belief
Catholic Charismatic Renewal (CCR)
During the 1990s, Catholics were singing contemporary praise songs, engaging in “spiritual warfare,” speaking in tongues, giving prophecies, interpreting prophecies, and experiencing supernatural physical and spiritual healing
Duquesne & Notre Dame revivals
As the Charismatic Renewal came to the Catholic Church in 1967 a group of students from Duquesne University in Pennsylvania began crying, laughing, and speaking in tongues during a retreat; the experience next arrived at the University of Notre Dame, which began hosting international CCR conferences that caused a great amount of growth rom 1967-1974 (85 → 30,000)
Comunidade Canção Nova
means started by a Brazilian priest, Jonas Abib, in 1979 that combined two important features of the CCR: covenant communities and popular Catholic worship music; Covenant communities, groups of mostly lay Catholics who live in some sort of communal arrangement to pursue holiness and mission together, allowed participants in the CCR to grow in their faith in a protective and nurturing environment → the mixing of Catholic and Charismatic ideas
Father Marcelo Rossi
part of the second generation of Catholic Charismatics in Brazil. His mass follows the rubrics of Catholicism but afterwards he brings what he calls the Lord's aerobics a combination praise service, exercise class, and prayer session. He quickly gained popularity with hundreds of thousands of people attending Mass every week. As a result the Catholic Charismatic movement was brought to a much larger audience
La Mansión Bolivia
Was a mansion that a local family (Daniel Roach and Cris Geraets) had donated to their Diocese that became a center for the Charismatic movement, for charismatic priests, and overall had a great amount of influence on the larger Latin American Charismatic movement. It played a big role in promoting education, leadership development, and the CCR in Latin America, and also spread the Charismatic message far and wide to other countries in Latin America through retreats and the mass media
Our Lady of Guadalupe
Is the Patron Saint of Mexico, also considered a Marian Apparition (a reported supernatural appearance by Mary the mother of Jesus) by the Roman Catholic Church, and was first seen by a man, Juan Diego, while he was passing Tepeyac Hill going to Mass services. To the present day, Our Lady of Guadalupe remains a powerful symbol of Mexican identity and faith, and her image is associated with everything from motherhood to feminism to social justice.
