This essay analyzes that how the Christianity got success in China through the story of Assunta Pallotta and True Jesus Church (TJC). This analysis begins with the summary of both the articles and also offer comments related to different aspects of the articles…
Additionally, to compare these two articles, one thing is very notable that the success of Christianity in China gives credits to Chinese culture and popular religion. Furthermore, the superstition considered by general scholars becomes positive factors to establish foundation of Christianity in China, such as the process of beatification of religious figure and religious healing. Personally I think the reason that both religions of Chinese and Western converge together is that the function of religion is the same in society although Chinese and Western Religion established based on different philosophy and cosmology. The first article that I read first is “A Messianic Deliverance for Post-Dynastic China: the Launch of the True Jesus Church (TJC) in the Early Twentieth Century,” written by Lian Xi. In this article Xi searches the growth of the TJC as element of a rising native Chinese Christianity (Xi: 407-41). According to him in 1917, under the American Pentecostalism’s control this TJC started. By the 1990s, the number of TJC members was more than a million as it sprang up rapidly into a popular religious sect. However, this article supports the Chinese side to tell the history as the author argues that the foundation and development of TJC gives credits to the history experienced by China and upheaval of China’s society. In order to prove his argument, he organized his paper followed by time sequence and divided it according to the important historical events and eras. To begin with the Pentecostalism came from America since the movement was turning to be international. The missionaries came to China and spread it in China (Xi: 407-41). Then the foundation of TJC by Wei Enbo who was banished from Christian church because of adultery was established. Even though TJC experienced damage and expel by Japanese and communists since it is a radical sectarian, it still exist in both mainland and Taiwan and continuously become stronger (Xi: 407-41). Indigenization is the key word throughout the whole article and first I found it at the very early period that foundation of TJC: “it is likely that Wei’s unhappiness with foreign missionaries and the denominational churches they controlled had roots in personal grudge.”(Wei 415) TJC is very representative and symbolic that its original Chinese revelation is against the corrupt tradition of Western Christianity, which the author thinks presumable by Chinese missionaries. Furthermore nationalism is another important fact of localization. The principle “self-support, self-government, and self-propagation” is the sign of independence of TJC from the Western religion (Xi: 407-41). In the second article with the title “Rethinking Missionaries and Medicine in China: the Miracles of Assunta Pallotta, 1905-2005” written by Henrietta Harrison argues that, unlike former argument by other researchers, the discovery of story of Assunta Pallotta illustrates Chinese and Western converge themselves into a single process on both science and religion. Such interaction between Chinese and Western not only influences the local in Shanxi but also impacts the globe as a whole. Basically the article opens the discussion of the unity of Chinese and Western on both science and religion around the miracles of Assunta Pallotta (Henrietta: 127-148). A miraculous death and incorrupt body made this nun an immortal and deity in the heart of civilian who heard of her story, even though we can see from the article that some of the ‘miracles’ were fabricated or involved in intervene of missionaries (Henrietta: 127-1 ...
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