Vol. 20 (2021)

In Finland» the knowledge-in fusing education has been transforming toward the practical-contextual education. The practical-contextual education is the combination of knowledge innovation and education genesis» which motivates the education of specialized knowledge and endows it the energy of knowledge innovation and education genesis» cxpccially while it is facing the chanllcngcs from the electronic information age. The key conditions for the success of Finland system of education arc the two, the pedagogial ideas of holistic development of humanity» and the rcpcscts for teachers in the whole society. On the basis of this, the practical-contextual education with freedom is different from any other pragmatistic education which always view education as some sorts of tools. In comtcmporary China, the construction of innovation system is the crucial direction for modernization» however» it can not be confined in instrumental rationality and the research of specialized fields» it should be expanded as the refomation of social instution and the building of eluture on which the innovation system can rely. General education that provides the cultuaral cultivation and the cognitive structure of liberal creativity for the education of specialized areas» is the crucial considcrarion for the transformation from instrumental rationality to holistic development of people. At the same time»it contains the fundamental motivation for the innovation in the future China.

Based on Robbins' understanding that both Durkhcimian and Weberian approaches could help the study of social morality, this paper explores the dynamics of cultural reproduction and value conflicts in Chinese Christians' communication on the WcChat platform. It evaluates ten religious WeChat groups' norms and activities and categorizes them into four typologies according to their group inclusiveness and interactivity. It collects group chats from the WeChat platform and reveals the forming dynamics of group verbal abuse, and further explores the Chinese Christians' morally fraught experience in the virtual communities, ‘『his research shows that Christian values as an external force encourage Christians to fulfill their gospel mission and seek their group identity. Christians exhibit their discursive power through group norms and group behaviors. Cultural authoritarianism and religious fundamentalism arc the ideological factors that underline the exclusive group behaviors of the Christian virtual comm unities. The contradiction between exclusive and inclusive group cultures reflects the incompatibility between Chinese authoritarian tradition and the call for a more open society. Under the current social structure and cultural environment, particularistic ethics and exclusive practices would still be dominant in Chinese Christian virtual communities for a comparatively long time.

This article explores the familial conversion which has cumulative impact on the mass conversion of Wenzhou Christians after 194 9. Acknowledging the dramatic revival of Christianity in Wenzhou following reform and opening in China by no means precludes recognizing the hidden upsurge of conversion events before 1978. Through a ease study on the congregation of Qingpu Church in Heyang area of Wenzhou > I hope to demonstrate that the familial aspect of conversion in the form of household units> rather than individual conversions> is the key to understanding the conversion of Wenzhou Christians. The article argues that the oneness of family derived from the emotional and responsible relationships within it, along with the process of the conversion ritual, constitute the ethical-religious role of the household > which contributes to the emergence of familial conversion. This preliminary study attempts to draw more attention to family,an essential ethical and even existential cultural factor in Chinese society. It is through the family that we may come to better understand the indigenous development of Christianity in China.

Since the reform and opening up, China has been developing through the stages of old urbanization and new urbanization. In recent years, with the rise of county economy? the new urbanization centered on county towns> as an important way to promote the urbanization of the population transferred from rural areas,has played a significant role in the changes of Christianity in urban and rural areas. Based on the ease study of L County in central Henan, this paper analyzes the new trend of the flow of Christian believers and the changes of churches in county towns and rural areas from five aspects： number and population characteristics of Christian believers? church activities and participation of Christian believers>theological personnel training? theological construction and finantial offerings. The study finds that the gap between urban and rural churches has further widened, the uprooted settlement of immigrant in county towns has led to a sharp drop in the number of rural Christian believers>a growing aging population>single and simplified church activities> the lost of theological talents> the rc-cmcrgcncc of heretical cults in rural areas, and shrinking finantial offerings. ’I'hc decline and fall of rural churches has become a general trend. Although the development of urban churches is on the rise as a whole> it also faces many challenges and difficulties.

As a social problem, addiction is especially troublesome in the southwestern border areas of China. This research explores how they became addicts and how to deal with it based on six months of ethnographic research in a gospel rehabilitation center in Yunnan. In rationality analysis and discussion, personal choices of drug users arc often held accountable. However > it is necessary to take the geographic factor and historical background into consideration when reflecting on their way of being addicted. Besides? this study would > through personal narratives of drug addicts? attempt to introduce the irrationality factor of desire to analyze from the perspective of the subjects how their drug use experience is related to the society through desires. And then, by using participant observation of their daily practices in the center, this study makes an in-depth exploration of how such desires arc handled through healing treatment at the Gospel Rehabilitation Center. And how they through healing practices to realize rebirth.

In the process of integration into Thai society, Manchu Village> a Chinese community, has achieved mutual cooperation between civil autonomy authority and national administrative authority. Gradually accepted Thai culture> villagers in Manchu formed a strong national identity for 'Thailand. Meanwhile> they still inherit Chinese culture and maintained hometown recall and Chinese identity > which have also undergone fission. A variety of beliefs> such as Islam, Christianity? Buddhism> Yitong Taoism,and ^u Heaven > Earth>Country > Ancestor and Teacher” , coexist in the community. However>the split of the Christian church has not affected the unity and cohesion of the community. The spread and development of Christianity in Manchu presents a macro interaction chain between 'Thailand and Southeast Asia? between China's southeastern coastand southwestern frontiers.

Researches on common Christians in the early Qing dynasty is relatively scarce. ’I'his essay tried to uncover and investigate the family? lives? writings?communications and thought of Liu Ning> who was a Christian and also a Confucian adept in studying ancient Confucian classics and Chinese philology and phonology in the early Qing. Some new historical materials prove that Liu was born in 1 620, not as some scholars said in 1625; and he died nearly in 1715 when he was 96 years old. He was probably baptized by Prosper Intorcctta (1625——1696.) in Nanfeng County or by other missionaries before Liu went to Chongyi County to hold the position of Confucian instructor in 1687. This essay also discusses some of Liu's thoughts?such as Restoring Confucianism and Replacing Buddhism and so on. The last part points out the changes of Christianity's legitimacy from the late Ming to the early Qing dynasties and concludes some main reasons for these changes.

"I'm Sinicization of Christianity? which is the developing strategy and practice to make Christianity adapt to Chinese culture. It corresponds to the Christianization of Chinese ethnic minority people who believed in Christianity. From the perspective of cultural interaction, borrowing and blending, the study explores the motivation, process and characteristics of the interactive development between the localization and contextualization of Christianity in Yunnan ethnic minorities ' areas and the Christianization of ethnic minorities' cultures by historical com bi ng and synchronic comparison. Mostly between Christianity and ethnic minorities' traditional cultures had experienced from the estrangement, and coexisted with each other and blending process > and finished the Christian from "in" to the transition of “again”, so as to realize the Sinicizational characteristics of the regional > national > but also make the border ethnic cultural reconstruct.

"This article takes the National Christian Council of China (NCC) as a ease study. By examining the responses from various stakeholder both mainline Chinese Protestants and western mission within the NCC to the campaigns for the abrogation of the unequal treaties during the period of 1925——1926, it aims to reveal the tension and interaction between Christian missions? Chinese churches and the nationalist discourse. This article argues that although both Protestant missions and Chinese churches were in general the beneficiaries of the ^utoleration clauses“ of the unequal treaties and were aware of the necessity of drawing a clear borderline with the treaties > the two parties viewed the matter from different standpoints. To the majority of the missionary societies associated with the NCC > it was a diplomatic matter to be solved through formal negotiation between the governments. Whereas to most of the mainline Chinese Protestants> it had developed into a fundamental factor causing not only Christianity's unfavourable position in Chinese society, but also China's backwardness and ^uhumiliation. Considerably influenced by the nationalist discourse? they ardently engaged themselves in the campaigns to abrogate the unequal treaties > individually or as a group. Specific Chinese socio-political context and the nationalist discourse contributed significantly to the divergence of views. The NCC, incorporating both sides?was obliged to make a prompt response to the treaty issue and struggled to find common ground among the cooperating bodies.

This paper discusses the origins of Cham or ritual dance in Tibetan Buddhism, structure»and components of the Cham ritual of Pamasambhava. The first part of the paper explains the Cham ritual dedicated to Padmasambhava and its three main sections ： the ritual of making offerings and reading scriptures; the performing of the ritual dances; and the empowerment of Padmasambhava»known as “Light of the Lotus”. The second part of the paper gives some details of the Padmasambhava Cham, which takes place on the ninth and tenth days of the eleven day ritual»with the Cham on the ninth day known as kya'cham and that on the following day as the dngos gzhi. The Padmasabhava Cham has eighteen parts and one of these parts has seventeen sub-sections»so all together there arc thirty-seven parts performed on the tenth day.

When it comes to ancestor worship> the basic belief is that the spirit of the dead would affect their living family. However> the cult of the dead in a Bai village in southwest China shows deconstruction and moral reflection of ancestors. From the perspective of social relationships? people separate their ancestors from other families' ancestors who arc also recognised as ghosts or uninvited guests. Besides?they divided their deceased relatives into ancestors and ghosts through cultural definition of a good death and bad death>thus they need a bridge rite to help the spirit of the dead in a bad death to be an ancestor. In regard to the netherworld, people wish their deceased relatives go to western heaven at the same time they regard them as suffering ghosts in hell because of their guilty during their lifetime. Moreover>the living family have an obligation to provide and help their dead release from suffering. By examining the attitudes and acts of distinguishing? transforming, and equating between ancestors and ghosts>this article further argues that the cult of the dead in Bai is not only an ethical act of obeisance but also an expression of ideal person hood and a belief in living family as the salvation of the dead.

To counteract oblivion. Pope John Paul II. ( 1920—2005 ) initiated a comprehensive reappraisal of the Christian victims of violence in the 20th century. The German Bishops' Conference took up this idea and asked the author of this article to compile the German Martyrology, together with 170 experts. The two-volume magnum opus “Witnesses for Christ. The German Martyrology of the 20th Century“ is available since 2019 in its seventh revised and updated edition.

"The changes in the marriage modes of Lisu people on the northern border between China and Myanmar from marriage by capture>elopement > intcrchurch marriage to internal and external marriage is a result of the “rational“ choice of Christianity throughout history. It is a two-way fusion process between Christianity and traditional culture of Lisu people > which reflects the development track of Lisu society. "leaking the introduction and development of Christianity as an entry point, this paper examines the marriage change of Lisu people in K village of Nujiang, with the aim to provide a research perspective for further understanding the localization of cross-border ethnic Christianity.

"This article attempts a new perspective upon Catholicism in a Chinese Tibetan village> Cizhong of Yunnan Province. The article reviews the discussion on social classification by Durham and Bourdicu>and argues that Catholicism? together with the other local religion——Tibetan Buddhism——functions as a social classification inside the village. Catholicism>as well as Buddhism>involves a whole set of rules for the practice of daily life>that arc followed by villagers in Cizhong. By this social classification? the village achieves harmony under a reasonable order. The article> based on months of fieldwork,argues two things： First, how Catholicism has become a “local“ religion; and second, how the social classification functions in village affairs. The former focuses on historical material and reveals that Catholicism has gradually transformed to a “native“ religion> in some sense>during the past century after it was brought there by French missionaries. ’I'his transformation can be seen in the change of missionaries^ image in local legends and villagers' narrative. The latter is based on current empirical material from fieldwork and demonstrates that villagers have created a new order out of the two sets of practices>one rooted in Catholicism and the other in Tibetan Buddhism, to manage social affairs and sustain balance or harmony in the village. Though the tension between the two religions still exists> a new order that shifts delicately between the two is practiced in most situations like funerals.