用中国传统曲调创作的基督教赞美诗音乐 以晚清席胜魔作品为例

正尽管席胜魔创作的赞美诗音乐流传至今的只有少部分,但是无论从歌词的创作,还是采用中国曲调谱曲,在中国基督教音乐的发展历程中都近乎创举,值得深入研究和探索。一在基督教传入中国的过程中,中国基督徒对于赞美诗创作做了很多有益的探索。这一过程始于梁发。梁发于清嘉庆二十一年(1816)左右编著的《救世录撮要略解》中,收有他撰写的3首赞美诗。不过中国基督教徒创作赞美诗的曲调,当首推席胜魔。(参见卓新平:《基督教音乐在中国的传播》,载《中国宗教》2007年第8期)     

近代山西教徒入教原因探析

提要:基督教传入山西后,不少山西民众加入了基督教.其入教原因与近代山西社会状况、社会问题密切相关,如血缘、地缘关系的重要性;社会教育、医疗、赈济功能低下;自然灾害频繁;毒品泛滥;民众物质生活贫穷;精神生活贫乏;统治者腐败、扰民虐民等.传教士抓住这些社会问题,运用各种手段传教,使基督教在山西立足发展起来.     

近代北京基督教史研究现状及史料利用综述

基督教与近代北京的关系约始于19世纪中期英国伦敦布道会传教士进京,传入北京的基督教亲历了历史变迁并且在其中异常活跃。近代北京基督教史既反映了基督教在近代北京发展历程的曲折,又展现了基督教与近代北京社会变迁的互动关系,还揭示出近代北京基督教广泛而深远的影响,因此引起教内外人士的关注和学者     

基督教与近代中国 --读《前事不忘,后事之师--帝国主义利用基督教侵略中国史实述评》一书

由罗冠宗、曹圣洁、沈承恩、徐如雷、王毓华、陈忠等几位基督教著名人士撰写的《前事不忘,后事之师——帝国主义利用基督教侵略中国史实述评》一书是近年研究中国基督教史的一部力作,也代表了中国广大基督教徒对基督教与近代中国关系认识的一个新水平。 (一)该书从多方面介绍了基督教与近代中国的关系。罗冠宗先生虽自谦该书不是近代中国基督教史,但全书实际上涉及了基督教在近代中国发展的历史轨迹,以大量的具体事例说明了西方列强利用     

论《纲要》教学中对近代在华基督教本质的阐释CSSCI

全球化背景下多元信息借助新型传播方式影响着大学生的认知。持历史虚无主义论者常常片面夸大基督教对中国近代化的作用,刻意美化基督教的普世主义,曲意抬高某些传教士的历史地位,碎片化评价某些在华传教士的道德情操,使当代大学生对近代在华基督教产生误判。《中国近现代史纲要》可以选取近代在华基督教为切入点,联系现实,运用历史唯物主义基本理论,在全球史观和鸦片战争前后在华基督教比较视角下,多维度地阐释近代在华基督教的本质。     

移民与近代广东基督教文化圈的形成北大核心CSSCI

移民宗教研究有助于解释移民的社会文化适应和身份认同问题。本文以近代广东移民与广东基督教文化的发展为线索展开,探讨了移民对基督教在广东传播所起的推动作用、域外广东基督教移民社区形成过程、域外广东基督教文化的主要特征、全球化进程中的广东基督教文化圈等问题。研究发现,借助移民社会网络,近代广东基督教文化在全球化与本土化的共生中不断发展壮大,并最终发展为一个联系海内外的广东基督教文化圈。     

论《纲要》教学中对近代在华基督教本质的阐释

全球化背景下多元信息借助新型传播方式影响着大学生的认知。持历史虚无主义论者常常片面夸大基督教对中国近代化的作用,刻意美化基督教的普世主义,曲意抬高某些传教士的历史地位,碎片化评价某些在华传教士的道德情操,使当代大学生对近代在华基督教产生误判。《中国近现代史纲要》可以选取近代在华基督教为切入点,联系现实,运用历史唯物主义基本理论,在全球史观和鸦片战争前后在华基督教比较视角下,多维度地阐释近代在华基督教的本质。     

移民与近代广东基督教文化圈的形成

移民宗教研究有助于解释移民的社会文化适应和身份认同问题。本文以近代广东移民与广东基督教文化的发展为线索展开,探讨了移民对基督教在广东传播所起的推动作用、域外广东基督教移民社区形成过程、域外广东基督教文化的主要特征、全球化进程中的广东基督教文化圈等问题。研究发现,借助移民社会网络,近代广东基督教文化在全球化与本土化的共生中不断发展壮大,并最终发展为一个联系海内外的广东基督教文化圈。     

太虚大师的佛耶对话与人间佛教的肇始

近代中国佛教面临内外困境亟待革新,20世纪早期传教士对待佛教的态度也开始转变。在此背景下,佛教与基督教在民国初期进行了有效的交流对话。其中,太虚大师既从佛教本位出发对基督教神学教义进行了批判,也在佛教革新过程中发挥大乘佛教善巧方便的智慧对基督教现代性组织、传教方式等进行了借鉴。近代的新教期刊《教务杂志》中对太虚大师的基督教神学观及其对基督教现代方式的借鉴也有所反映,同时对太虚大师的改革与现代佛教的兴起多有涉及。太虚大师吸收借鉴基督教现代化经验对中国佛教所进行的革新运动,推动了近代中国佛教的现代化进程,书写了人间佛教的序章。     

简论近代中国教育与宗教相分离的历程（一）

在近代中国,教育与宗教相分离的命题,主要是针对西方来华传教势力兴办的基督教大学。近代中国基督教大学世俗化的因素,更多地来自社会变革运动的冲击。在五四新文化运动以后．基督教教会大学的办学宗旨受到日益严峻的挑战。国民政府教育部制定的现代教育法规,国立大学的竞争,特别是非基督教运动和收回教育权运动,推动了中国基督教大学的世俗化进程。     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.