Titlebook: Chinese Religions; Julia Ching Book 1993 Julia Ching 1993 ancient religion.Buddhism.Christianity.hermeneutics.Islam.religion

HAUNT

Immortality and Mysticism: Taoism as Salvation Religionpast society where the diviners and shamans (.) were venerated for their ability to communicate with the spiritual world — the world of the Lord-on-high, and of the other gods and spirits — to bring down rain to the dry earth and to heal the sick. This does not mean Taoism is identical to ancient re

額外的事

Scripture and Hermeneutics: Buddhism’s Entry to Chinauntouched by, outside influences. There had always been contact with Central Asia and with India, the centre of another great civilisation. And this happened especially through the spread of the Buddhist religion. But India, in contrast to China, had been more often politically fragmented than unifi

glowing

Mysticism and Devotion: Buddhism Becomes Chineseutions against Buddhism before the Communist era. That of A.D. 845 effected the decline of most Buddhist schools described in the last chapter. According to the census of 845, there used to be a quarter of a million monks and nuns, 4,600 temples and over 40,000 lesser shrines in China. The wealth an

暫時(shí)中止

Metaphysics and Spirituality: Neo-Confucianism as Response to Buddhisme ideology in the first century A.D., it was as if truth became institutionalised and something was lost in the process. Later thinkers sought to recover the lost truth by returning to the sources of their original inspiration. Each time, however, they could only do so within their own historical an

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樹(shù)上結(jié)蜜糖

變異

The Vitality of Syncretism: Popular Religiondentify. Chinese Buddhism is obviously a product of syncretism. Taoism shows the imprint of heavy Buddhist influence, yet it remains somehow native. Neo-Confucian philosophy would not have appeared in the form it did were it not for Buddhist stimulus, even if it defined itself in opposition to both

蚊子

The Future of Chinese Religionshese include questions about the legacy of the past as well as about the present situation. And these questions are all the more important as the situation in today’s China so contradicts the postulate we have given about harmony and harmonisation. First: to what extent has Chinese culture actually

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Morality and Rituals: Confucianism as Religious Humanismin ideals different from those of the world around them. And extant records indicate that he seldom touched on religious matters. He is known as a humanist, and today’s secular society tends to understand all humanists as secularists or at least religious agnostics.

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