Authors & Affiliations: Lai P.-C., Department of Cultural and Religious Studies, The Chinese University of Hong Kong, Hong Kong

Pages: 7 - 44

Abstract: The concept of "person" plays a pivotal role in the interdisciplinary conversation between theology and many other disciplines, including biology, psychology, and neuroscience. With its close relationship with jurisprudence, "person" also serves as a key concept for Christian participation in public debate concerning ethical issues, including bioethics and the ethical issues derived from the development of artificial intelligence. The present study explores whether and how Sino-Christian theology may participate in this kind of interdisciplinary dialogue through articulating a multidimensional understanding of human personhood. It aims to argue that this understanding of human person, being compatible with the Christian tradition as well as the Chinese culture— particularly Confucianism, can facilitate the Christian theological contribution to the relevant interdisciplinary conversations and enrich the debates on ethical issues of public interest, especially those related to the contemporary Chinese context. Copyright © Chung Yuan Christian University.

Keywords: Image of God; Multidimensional anthropology; Personhood; Sino-Christian theology; Technology ethics

Authors & Affiliations: Yu-Sen Peng R., College of Philosophy, Nankai University, China

Pages: 45 - 79

Abstract: Early John Chrysostom's reproach of allegoresis concerning Scripture was directly influenced in all aspects (position, case, and expression, etc.) by his teacher Diodore of Tarsus, who fiercely opposed allegorical interpretation of Scripture as non-Christian in origin and inapplicable to biblical interpretation. John Chrysostom gradually departed from Diodore's view when he moved from the denunciation of polytheistic apologetic allegory to recognition of the existence of allegory in the Bible. John Chrysostom's defence of biblical allegoresis consists of two dimensions: firstly,he articulates the primary allegoresis in his commentary on the fictional narratives of the Old Testament, which is univocal,necessary, nominal, author, and Greco-Roman rhetorical; secondly,he finds the secondary allegoresis in Paul's interpretation of Genesis, which is polysemous, possible, action, commentator-author, and Pauline theological. Copyright© Chung Yuan Christian University.

Keywords: Diodore of Tarsus; John Chrysostom; primary allegoresis; secondary allegoresis; Typology

Authors & Affiliations: Tang P., Kenneth Wang School of Law, Soochow University, China

Pages: 81 - 115

Abstract: In "Outlines of the Philosophy of Right," Hegel offers three perspectives on crime and punishment. In "Abstract Right,"punishment is seen as retribution aimed at reconciling the criminal with the law of community, reflecting a free state system. In "Civil Society," it becomes a crime prevention tool, with leniency or severity based on preventive effects. In "State," monarchs are granted divine authority to pardon crimes. These latter views diverge from the reconciliation-focused retribution, seemingly complicating Hegel's punishment theory. However, these aspects actually reflect stages in the unfolding and restoration of free will,promoting individual-community reconciliation. This aligns with Hegel's evolving views on community from Frankfurt to Berlin.His theory suggests that modern society must distinguish between politics and religion while exploring how to integrate religious spirituality into political and punishment systems. Copyright © Chung Yuan Christian University.

Keywords: Classical City State; Modern State; Punishment; Reconciliation; Religion

Authors & Affiliations: Tong Q., School of International Relations and Diplomacy, Beijing Foreign Studies University, China

Pages: 117 - 144

Abstract: The quarrel of reason and revelation is the core issue in Leo Strauss' philosophizing. Strauss understands it as the quarrel between two ways of life: philosophy and law. Based on this understanding, he clearly demarcates the boundaries between reason and revelation, and highlights the fundamental tension between them. Drawing on the orthodox claim of the mysterious character of God, Strauss points out that modern philosophy has not refuted revelation. The systematic character of modern philosophy is the result of "methodological constructivism" and "epistemological subjectivity." This critique is similar to Heidegger's critique of rationalism. But Heidegger's critique is based on the discovery of "historicity," which is not compatible with orthodox revelation beliefs. Focusing on the problem of "causality," Strauss indicates that Heidegger's ontology cannot clarify the foundation of Dasein and Sein, thus also failing to refute revelation. By understanding Strauss' criticism of modern philosophy, we can clarify the fundamental reason for his return to classical philosophy and, thereby, uncover the real meaning of his so-called quarrel between ancients and moderns. Copyright © Chung Yuan Christian University.

Keywords: Classical Philosophy; Heidegger; Historicity; Modern Philosophy; Revelation

Authors & Affiliations: Ran Q., Liaocheng University, China; Xia Z., School of Foreign Languages, Shandong Second Medical University, China

Pages: 145 - 173

Abstract: In De Genesi ad litteram, Augustine regards mental images in spiritus as a kind of signs, which differs from his previous opinions that treated signs as something external. As the intermediary between corporeal things and intelligible world, image is judged as the mental sign because of its similitude to reality on the one hand, and it can be a symbol of intelligible, leading man to understand the divine will as the mental starting point on the other, which shows its dual-signification function. Based on those sensible, images can signify the ultimate Being directly, replacing and abandoning corporeal things reasonably and legally in man's inner communication to himself and to God, which is the inevitable product of Augustine's soul's "inward turn." Copyright © Chung Yuan Christian University.

Keywords: image; intellect; mental signs; significance; spirit

Authors & Affiliations: Pan Wu K., Globalintellgenz GmbH at Germany, Gratia Christian College, Hong Kong

Pages: 175 - 210

Abstract: From Neo-Confucianism in the Song and Ming dynasties to the development of the Heart-mind theory, some think it exhibits influences of Buddhism, and some say that it recovers the primitive meaning of Confucianism for the goal of ad excellentiam. Ernst Faber (1839-1899), a German Sinologist scholarly missionary to China, adhered to the German Lutheran concept of "justification by faith" and understood the Chinese Heart-mind theory (Xinxue), which are shown as key factors for spiritual growth. Achieving a dialogue between Christianity and Xinxue—to cultivate one's heart and discern the universal principle, to believe in the Word (Dad) and to become sage. This article first describes the "heart" discussed in German theology under the influence of Martin Luther, followed by the uses of Chinese cultural understanding of the "heart" to establish the basis for Sino-Christian theological discussion. Moreover, through the Commentary of the Gospel according to St. Mark written by Ernst Faber, this article explores his exposition on the "heart" from two major aspects, namely, the "nature" and "principle" of the heart, and the transformation of the heart into "faith" and "righteousness". It demonstrates how to tackle obstacles between German and Chinese philosophies and integrates the "hearts" of two cultures. Faber indicated the connection of "faith" and "heart" amongst Chinese and Western cultures and showed a possible dialogue of the nourishment of the human "Heart-mind". Copyright© Chung Yuan Christian.

Keywords: Christian-Confucian dialogism; Ernst Faber, Lutheranism; Heart-mind theory; Missionary history in China

Authors & Affiliations: Huili Z., School of Humanities, Baoshan University, China

Pages: 211 - 247

Abstract: As a foreign teacher or missionary who arrived in China in the early 20th century, Ralph Lapwood (1909-1984) served as a teacher in church schools and expressed sympathy towards the lower-class workers and farmers. His divergent perceptions of the Kuomintang and Communist Party gradually led him to embrace the revolutionary ideals of the Communist Party and dedicate himself to supporting student movements. Despite the persuasion of his Western colleagues, Ralph Lapwood made the resolute decision to remain in China during the period of the Kuomintang-Communist struggle. He continued his service under the new regime and staunchly defended the Communist Party to the international community, hoping for recognition from the Western nations. Nevertheless, with the outbreak of the Korean War and the closure of Yenching University, tensions between China and the West escalated, eventually forcing foreign teachers, including Ralph Lapwood, to depart with a sense of regret. Their aspirations of improving Sino-Western relations were shattered, and they found themselves subject to criticism and expulsion. Ralph Lapwood's predicament exemplified the shared experiences of some foreign teachers and missionaries in China. Although they held favorable views towards the Communist Party and desired to continue their service under the new regime, the inherent tension between communism and Christian beliefs, coupled with their unique position caught between China and the West, rendered their situation delicate and vulnerable. Copyright © Chung Yuan Christian University.

Keywords: foreign teacher; missionary; Ralph Lapwood; Yenching University