Communist Party‐Vatican Interplay Over the Training of Church Leaders in China

Leung, Beatrice

doi:10.1111/0021-8294.00083

Cited by 10 publications

(8 citation statements)

References 4 publications

(1 reference statement)

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Mass layoffs from state-owned enterprises, official corruption, and the gap between rich and poor Asian Journal of Communication 17 all drive people toward religion for comfort. Some argue that the growth of Falun Gong also derives from the popularity of qigong , especially among the elderly, in a time of medical reform that shifted the heavy burden of medical expenses from the state toward citizens (Leung, 2002;Lowe, 2001). Ying (2001) claims that when a society is experiencing dramatic social and moral change, religious groups, such as Falun Gong, can provide stability (see also Leung, 2002).…”

Section: The Rise Of Falun Gongmentioning

confidence: 99%

Framing Falun Gong: Xinhua news agency's coverage of the new religious movement in China

Chen¹

2005

Asian Journal of Communication

View full text Add to dashboard Cite

Section: The Rise Of Falun Gongmentioning

confidence: 99%

Framing Falun Gong: Xinhua news agency's coverage of the new religious movement in China

Chen¹

2005

Asian Journal of Communication

View full text Add to dashboard Cite

“…A campaign to expel all foreign missionaries followed. By 1957, no foreign sisters remained in the country except for a single school in Beijing that taught the children of foreign diplomats (Wiest 1988;Leung 1992:100, forthcoming).…”

Section: Religious Orders After 1949mentioning

confidence: 99%

“…The death of Mao Zedong in 1975 marked the end of almost 30 years of government harassment and led to the revival of Catholicism and other religions (Leung 2001). The religious orders, however, were unevenly affected by this revival.…”

Section: Religious Orders After 1949mentioning

confidence: 99%

“…Urban youth, especially, are less interested in religious life, since opportunities for economic gain abound in the cities of China's more prosperous and better-developed southeast coastal region (Li 1999;Chen 1999). The sisters' vows and their willingness to serve their neighbors are antithetical to the materialistic and selfseeking mindset of these young people (Leung 2001). The orders are more likely to attract women who are unwilling or unable to conform to the larger cultural standards of nuxing and materialism.…”

Section: Cultural Difficulties: Consumerism and The Mixed Motivationsmentioning

confidence: 99%

See 1 more Smart Citation

Catholic Religious Orders of Women in China: Adaptation and Power

Leung¹,

Wittberg

2004

Scientific Study of Religion

Self Cite

View full text Add to dashboard Cite

Although sociologists have argued that religious orders fulfill the same creative functions within Catholicism that sectarian groups perform for Protestantism, no research has examined whether the orders can serve this function in non-Western societies where Catholics are a minority. This article examines Catholic religious orders of women in mainland China today. Both internal and external factors prevent Chinese sisters from gaining the power and autonomy they would need to serve as change agents in the Chinese Catholic Church. The effectiveness of external attempts to ameliorate the sisters' difficulties is evaluated.

show abstract

“…9 Post-Mao China has very few religious orders for men. 9 Post-Mao China has very few religious orders for men.…”

mentioning

confidence: 99%

Chinese Catholic Sisters in the Modernization Era

Leung¹

2004

China Information

Self Cite

View full text Add to dashboard Cite

This article aims to explore the contributions of Chinese Catholic sisters in the Deng-Jiang era by examining their way of life and the problems they face within and outside the church structure. In the course of this discussion, we look at the history of Chinese Catholic sisters and the harassment they experienced in Maoist China. In discussing the sisters' way of life, we discover that they face important problems: difficulties with recruitment stemming from the sociopolitical situation in China, and inadequate training, both religiously and professionally, which hamper the sisters' development. We therefore conclude that leadership and institutional norm-building within the sister congregations are matters calling for immediate attention.Social scientists have argued that in the long history of the Roman Catholic Church, religious orders have been the principal voices behind the most radical movements within it. Religious orders have served as revival movements within the church, as well as having been the source of creative adaptations to new societal and religious circumstances. As the channels for experimentation and adaptation, and as the most effective avenues for ongoing revival, religious orders not only account for the long-term vitality of the Catholic Church, but they also help to explain why it is more effective as a monopoly church than the Protestant Church. 1 Between AD 500 and 1200, the monastic mode shaped the future ofreligious life within the church. 2 The emphasis on mendicancy, poverty and itinerant preaching, which arose around AD 1200, was a response to European urban development. 3 The apostolic orders of the mid-16th century china INFORMATION

show abstract

Communist Party‐Vatican Interplay Over the Training of Church Leaders in China

Cited by 10 publications

References 4 publications

Framing Falun Gong: Xinhua news agency's coverage of the new religious movement in China

Framing Falun Gong: Xinhua news agency's coverage of the new religious movement in China

Catholic Religious Orders of Women in China: Adaptation and Power

Chinese Catholic Sisters in the Modernization Era

Contact Info

Product

Resources

About