K. H. Ting's Contribution to the Contextualization of Christianity in China
The spirituality and theology of Chinese Protestant believers and pastors is rooted in the profoundly conservative Evangelical-revivalist and Pietistic missionary background of the Chinese church. Bishop K. H. Ting (b. 1915), the most prominent church leader and theologian of the Protestant church o...
| Autor principal: | |
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| Tipo de documento: | Recurso Electrónico Artigo |
| Idioma: | Inglês |
| Verificar disponibilidade: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publicado em: |
2009
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| Em: |
Modern theology
Ano: 2009, Volume: 25, Número: 1, Páginas: 107-122 |
| Acesso em linha: |
Presumably Free Access Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Não eletrônico
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| 520 | |a The spirituality and theology of Chinese Protestant believers and pastors is rooted in the profoundly conservative Evangelical-revivalist and Pietistic missionary background of the Chinese church. Bishop K. H. Ting (b. 1915), the most prominent church leader and theologian of the Protestant church of China during the last decades, intends to broaden the narrow theological scope of the Chinese Christians. He emphasizes Trinitarian theology, natural theology, the theology of creation, and ethical principles common to all human beings. On the basis of these concepts, Ting attempts to find points of contact between the Christian faith, on the one hand, and traditional Chinese culture and modern secular Chinese society, on the other. Some critics of K. H. Ting claim that he is trying to introduce into Chinese Christianity liberal theological views which would eventually destroy some of the main pillars of the Evangelical faith. The present essay argues that this, in fact, is not the case; rather, K. H. Ting speaks for theological perspectives which belong to the theological mainstream, the ecumenical heritage of classical theology commonly accepted by a large number of both Protestant and Catholic theologians. Moreover, the essay points out that the contextualization of Christianity in China has been successful in adapting the Christian faith and life to the social, historical, and political context where the Chinese Christians live today. But the cultural aspect of contextualization, or inculturation, is just in the beginning. Younger Chinese theologians have a great challenge in facing the question: How to relate the Gospel of Jesus Christ to five thousand years of Chinese cultural experience, and how to connect this with various global cultural, economic, and other influences which so deeply affect the life of all people on this planet? | ||
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