By Alexander Chow (auth.)
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Extra resources for Theosis, Sino-Christian Theology and the Second Chinese Enlightenment: Heaven and Humanity in Unity
This was seen vividly as the authors of the 1996 book China Can Say No (Zhongguo Keyi Shuo Bu) voiced their disenchantment with the United States. The authors blamed the United States for China’s rejection from the World Trade Organization, for its failure to win the bid for hosting the 2000 Summer Olympics, and for Washington’s ongoing military support for Taiwan’s complete independence. The book asserted that China was an independent nation and did not need the United States to police the world.
This theological type is also well-preserved today in the Second Chinese Enlightenment among the conservative theology of many TSPM congregations and unregistered house churches (jiating jiaohui). Type B theology first made its appearance in the Jesuit Matteo Ricci (1552–1610) who wowed his way into the Chinese court through intellectual and cultural exchange. During Protestant missions of the late 1800s, this truth-based theology found a new home in the social reformers of David Willard Lyon (1870–1949) of the YMCA and Timothy Richard (1845–1919).
As Deng Xiaoping (1904– 1997) rose to become the preeminent leader of China, the CPC began to open the door to differing views. By the end of 1978, Deng and his colleagues announced a new program of Four Modernizations (sige xiandaihua): agriculture, industry, technology and defense. Like the strides of the Confucian reformers a century earlier, Deng’s change in policy established a framework where China could thrive militarily and economically, setting the stage for a “socialist market economy” (shehuizhuyi shichang jingji).