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Importance of the contribution of Australians to the penetration of China by the China Inland Mission in the period 1888-1953, with particular reference to the work of Australian women missionaries

机译:1888-1953年间,中国内地使团对澳大利亚人对中国渗透的贡献的重要性,特别是澳大利亚女传教士的工作

摘要

Australians, in the main, are unaware of the role which Australia played in the evangelization of China in the late nineteenth and the first half of the twentieth century. Most would never have heard of the China Inland Mission (CIM), the largest of the Protestant bodies which penetrated the Middle Kingdom, and few would know of the contribution that its Australian contingent, which consistently comprised about a tenth of the CIM\u27s numbers, made towards the Christianization of that vast country. This thesis aims to raise the level of awareness in this area. Academic researchers have not totally neglected to examine the proselytization of China, and historians of the stature of Latourette have not let it escape their attention. However, most of the studies which have not merely fleetingly focused on the subject while viewing a larger canvas, have been North American, singling out the efforts of United States and Canadian bodies in introducing Christianity to the Chinese. Here, authors like Amerding, Bacon, Creighton, Gates, Hawkes, Ho, Ko, Mensendiek, Michell and Quale have left their mark. In the case of the present thesis, the outlook from which events played out in China are viewed is firmly based in Australia rather than North America. Earlier Australian research has been scarce, and is dominated by Loane and Dixon. Loane, evidently primarily working from Australasian Council minutes, mainly concentrates on the efforts of the CIM\u27s Home Council, examining its endeavours decade by decade against a backdrop of contemporaneous events in China, and briefly referring to aspects of the lives of a cross-section of Australasian missionaries, without providing much idea about what they actually did in the field or what they achieved there. Because of its preoccupation with the Home Council, which never admitted women into its ranks, Loane\u27s treatise is systemically biased towards men, though the more prominent of the women, like Mary Reed and Susie Garland, are given due recognition. The current thesis looks in detail at what Australians did in the field, the level of success they achieved, and at the particular contribution of Australian women towards the evangelization of China. Dixon took upon herself the formidable task of examining the endeavours of all missions in China which contained Australian missionaries. Because of the magnitude of her task, she could not focus to any great extent on particular missions, nor pursue in any detail the work of individual Australian missionaries. Like Loane, she was unable to explore what they actually did in the field or what they achieved there. Neither could she delve to any depth into the work of Australian women missionaries, though on the basis of the information she had accumulated, she drew the conclusion that Australian women had largely only brought about some unintended feminist consequences amongst Chinese women. This sweeping generalization failed to take into account the other very real social changes for Chinese women the Australian female missionaries quite purposely helped to bring about, and this thesis makes good that omission. This thesis studies aspects of the Australian missionary endeavour which both Loane and Dixon have neglected, thereby breaking new ground, and sets out to correct erroneous impressions which Dixon\u27s dissertation has left on the historical record. One of these impressions concerned the longevity of the effect of the Australian effort in China. She had the View, writing in 1978, that the Chinese Church was moribund (a view shared by Varg and Lacy) , and that therefore the effects attributable to the endeavours of any nationality had proved fruitless, whereas the author is able to show, using modern-day sources, that the church has burgeoned in recent years thanks to earlier missionary endeavours and later neo-evangelistic efforts like Gospel radio, and now has a complement of perhaps 50 million adherents, making it second only to the United States in the size of its Protestant evangelical population. Another impression she left was that the Australian input into the evangelization of China can be largely dismissed because no totally Australian organization emerged, leaving the direction of Australia\u27s effort in other hands. Contrary to that impression, the author shows that the Australian impact in China was significant and that Australians enjoyed more power than Dixon ever imagined. The author also shows that Australians were accepted as the equal of other nationalities in the CIM once they had acquired the necessary field expertise, a factor which doubtless also applied in respect of other missions with Australian components in China. Marchant has suggested that it is a fiction perpetuated by mission periodicals that Christianity spread and progressed in a determined manner in China. This thesis establishes that within the CIM\u27s bailiwick, though there was some patchiness, Christianity progressed steadily and inexorably. One mission alone, the CIM, is concentrated upon, firstly in order to render the data manageable, secondly because it was the largest mission in China and had a sizeable Australian (including female) contingent, and thirdly because it exemplified many of the problems which would have been faced by missions in that country and their Australian components. The methodology employed is multifaceted. The written testimony of the missionaries themselves, contained in CIM periodicals, Field Bulletins, Monthly Notes, Annual Reports, autobiographies, personal files, diaries and letters is used to illustrate various aspects of the CIM\u27s work in which Australians were engaged. This approach is augmented by other sources such as China and Australasian Home Council Minutes, missionary conference reports, Candidates\u27 Books, biographies, and other selected material from archival holdings in Australia, Singapore, the United Kingdom, America and Canada. Statistics, especially ratio analyses and growth rate comparisons are used to demonstrate the relative success of different missions, missionaries and genders. Also employed are reminiscences of missionaries and descendants obtained by personal interview, and these are aggregated to provide some general conclusions. Data from these various sources have been synthesized to serve the central objective of demonstrating the importance of the contribution of Australians to the penetration of China by the CIM in the period 1888-1953 with particular reference to the work of Australian women missionaries.
机译:基本上,澳大利亚人不知道澳大利亚在20世纪后期和20世纪上半叶对中国传福音的作用。多数人从未听说过中国内陆传教团(CIM),这是渗透到中东王国的最大的新教机构,很少有人知道其澳大利亚特遣队的贡献,该派系始终约占CIM人数的十分之一。 ,是为那个广阔国家的基督教化而制作的。本文旨在提高这一领域的认识水平。学术研究人员并没有完全忽视研究中国的宗教化,拉图雷特(Latourette)身材的历史学家也没有放过中国的注意力。但是,大多数研究不仅是北美的研究,只是在浏览较大的画布时转瞬即逝地专注于该主题,而是挑选出美国和加拿大机构在将基督教引入中国方面的努力。在这里,像Amerding,Bacon,Creighton,Gates,Hawkes,Ho,Ko,Mensendiek,Michell和Quale之类的作家留下了自己的印记。就本论文而言,从中国看待发生的事件的前景牢固地立足于澳大利亚而不是北美。早期的澳大利亚研究很少,主要由Loane和Dixon主导。显然,Loane主要从澳大利亚议会纪要工作,主要集中在CIM内政委员会的工作上,在中国同时发生的事件背景下,十年一次地审查其努力,并简要提及跨社群生活的各个方面。澳大拉西亚传教士的这一部分,却没有提供太多关于他们在野外实际从事的工作或在野外取得的成就的想法。由于一直关注内政委员会,内政委员会从未接纳过女性,因此,Loane的论文在系统上偏向男性,尽管玛丽·里德(Mary Reed)和苏西·加兰(Susie Garland)等女性中比较突出的女性得到了应有的认可。本论文详细研究了澳大利亚人在该领域的表现,取得的成功水平,以及澳大利亚妇女对中国传福音的特殊贡献。狄克逊承担了审查包括澳大利亚传教士在内的所有在华使团的努力的艰巨任务。由于任务艰巨,她无法在很大程度上专注于特定的任务,也无法详细从事澳大利亚传教士的工作。像Loane一样,她无法探索他们在该领域的实际工作或在该领域取得的成就。她也无法深入研究澳大利亚女传教士的工作,尽管根据她积累的信息,她得出的结论是,澳大利亚妇女在很大程度上只是给中国妇女带来了一些意想不到的女权主义后果。这种笼统的概括没有考虑到澳大利亚女传教士有意帮助实现的对中国妇女的其他非常现实的社会变化,而这一论点弥补了这一遗漏。本文研究了Loane和Dixon都忽略了的澳大利亚传教事业的各个方面,从而开辟了新天地,并着手纠正Dixon论文在历史记录中留下的错误印象。这些印象之一涉及澳大利亚在中国的努力的持久性。她在1978年发表的《观点》认为,中国教会濒临死境(瓦格和拉齐共有观点),因此,事实证明,由于任何国籍的努力所产生的影响都是徒劳的,而作者能够证明这一点。现代的消息来源表明,由于早期的传教事业和后来的福音传福音等新传教事业,教堂近年来蓬勃发展,现在有大约五千万的信徒,使它在规模上仅次于美国的新教福音派人口。她留下的另一个印象是,由于没有出现完全的澳大利亚组织,澳大利亚对中国传福音的投入在很大程度上可以被驳回,而把澳大利亚的努力方向留给了其他人。与这种印象相反,作者表明,澳大利亚对中国的影响是巨大的,澳大利亚人比狄克逊所想象的要强大。作者还表明,一旦澳大利亚人获得了必要的现场专业知识,他们就可以在CIM中与其他国家平等接受,这一点无疑也适用于在中国有澳大利亚人的其他特派团。马尔尚建议,基督教在中国以坚定的方式传播和发展的是宣教期刊所延续的小说。本论文建立了CIM的bailiwick内部,尽管存在一些零散,基督教稳步发展,势不可挡。仅专注于一项任务,即CIM,首先是为了使数据易于管理,其次是因为它是中国最大的任务,并拥有相当数量的澳大利亚人(包括女性)队伍,其次是因为它举例说明了许多问题,该国及其澳大利亚部分的特派团本来应该面对的。所采用的方法是多方面的。 CIM期刊,实地公告,月度记录,年度报告,自传,个人档案,日记和信件中包含的传教士本人的书面证词,用于说明CIM从事澳大利亚人工作的各个方面。其他来源,例如中国和澳大利亚内政部会议纪要,宣教会议报告,候选人,书籍,传记以及来自澳大利亚,新加坡,英国,美国和加拿大的档案馆中的其他精选资料,也使这种方法得到了补充。统计数据,尤其是比率分析和增长率比较,用于证明不同传教士,传教士和性别的相对成功。还使用了通过个人访谈获得的传教士和后代的回忆,这些回忆加在一起便提供了一些一般性结论。综合了来自这些不同来源的数据,其主要目的是证明澳大利亚人对1888-1953年间CIM对中国渗透的贡献的重要性,特别是参考了澳大利亚女传教士的工作。

著录项

  • 作者

    Brotchie, Phil.;

  • 作者单位
  • 年度 1999
  • 总页数
  • 原文格式 PDF
  • 正文语种 eng
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  • 入库时间 2022-08-20 20:12:15

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