This book examines the theological worldview of the Taiping Rebellion (1850–64), a Chinese revolutionary movement whose leader, Hong Xiuquan (1814–64), claimed to be the second son of God and younger brother of Jesus. Despite the profound impact of Christian books on Hong’s religious thinking, previous scholarship has neglected the localized form of Christianity that he and his closest followers created. Filling that gap in the existing literature, this book analyzes the localization of Christianity in the theology, ethics, and ritual practices of the Taipings. Carl S. Kilcourse not only reveals how Confucianism and popular religion acted as instruments of localization, but also suggests that several key aspects of the Taipings’ localized religion were inspired by terms and themes from translated Christian texts. Emphasizing this link between vernacularization and localization, Kilcourse demonstrates both the religious identity of the Taipings and their wider significance in the history of world Christianity.

Occupying much of imperial China’s Yangzi River heartland and costing more than twenty million lives, the Taiping Rebellion (1851-64) was no ordinary peasant revolt. What most distinguished this dramatic upheaval from earlier rebellions were the spiritual beliefs of the rebels. The core of the Taiping faith focused on the belief that Shangdi, the high God of classical China, had chosen the Taiping leader, Hong Xiuquan, to establish his Heavenly Kingdom on Earth. How were the Taiping rebels, professing this new creed, able to mount their rebellion and recruit multitudes of followers in their sweep through the empire? Thomas Reilly argues that the Taiping faith, although kindled by Protestant sources, developed into a dynamic new Chinese religion whose conception of its sovereign deity challenged the legitimacy of the Chinese empire. The Taiping rebels denounced the divine pretensions of the imperial title and the sacred character of the imperial office as blasphemous usurpations of Shangdi’s title and position. In place of the imperial institution, the rebels called for restoration of the classical system of kingship. Previous rebellions had declared their contemporary dynasties corrupt and therefore in need of revival; the Taiping, by contrast, branded the entire imperial order blasphemous and in need of replacement. In this study, Reilly emphasizes the Christian elements of the Taiping faith, showing how Protestant missionaries built on earlier Catholic efforts to translate Christianity into a Chinese idiom. Prior studies of the rebellion have failed to appreciate how Hong Xiuquan’s interpretation of Christianity connected the Taiping faith to an imperial Chinese cultural and religious context. The Taiping Heavenly Kingdom shows how the Bible--in particular, a Chinese translation of the Old Testament--profoundly influenced Hong and his followers, leading them to understand the first three of the Ten Commandments as an indictment of the imperial order. The rebels thus sought to destroy imperial culture along with its institutions and Confucian underpinnings, all of which they regarded as blasphemous. Strongly iconoclastic, the Taiping followers smashed religious statues and imperially approved icons throughout the lands they conquered. By such actions the Taiping Rebellion transformed--at least for its followers but to some extent for all Chinese--how Chinese people thought about religion, the imperial title and office, and the entire traditional imperial and Confucian order. This book makes a major contribution to the study of the Taiping Rebellion and to our understanding of the ideology of both the rebels and the traditional imperial order they opposed. It will appeal to scholars in the fields of Chinese history, religion, and culture and of Christian theology and church history.

In Red Theology: On the Christian Communist Tradition, Roland Boer presents key moments in the 2,000 year tradition of Christian communism. Defined by the two features of alternative communal practice and occasional revolutionary action, Christian communism is predicated on profound criticism of the way of the world. The book begins with Karl Kautsky – the leading thinker of second-generation Marxism – and his oft-ignored identification of this tradition. From there, it offers a series of case studies that deal with European instances, the Russian Revolution, and to East Asia. Here we find the emergence of Christian communism not only in China, but also in North Korea. This book will be a vital resource for scholars and students of religion and the many aspects of socialist tradition.

This groundbreaking book reexamines the Taiping and the Tonghak movements in 19th-century Asia. Providing an understanding of the movements as an expression, in part, of deeply rooted Asian spiritual ideas, the work also offers historical and philosophical reflections on what studies of Asian millenarianism can contribute to the comparative study of millenarianism.

Why is religion intertwined with war and violence? These chapters offer nuanced discussions of the key histories and themes.

Literary Representations of Christianity in Late Qing and Republican China contributes to the “literary turn” in the study of Chinese Christianity by foregrounding the importance of literary texts, including the major genres of Chinese Christian literature (novels, drama and poetry) of the late Qing and Republican periods. These multifarious types of texts demonstrated the multiple representations and dynamic scenes of Christianity, where Christian imageries and symbolism were transformed by linguistic manipulation into new contextualized forms which nurtured distinctive new fruits of literature and modernized the literary landscape of Chinese literature. The study of the composition and poetics of Chinese Christian literary works helps us rediscover the concerns, priorities, textual strategies of the Christian writers, the cross-cultural challenges involved, and the reception of the Bible.

Chinese people have been instrumental in indigenizing Christianity. Sinizing Christianity examines Christianity's transplantation to and transformation in China by focusing on three key elements: Chinese agents of introduction; Chinese redefinition of Christianity for the local context; and Chinese institutions and practices that emerged and enabled indigenisation. As a matter of fact, Christianity is not an exception, but just one of many foreign ideas and religions, which China has absorbed since the formation of the Middle Kingdom, Buddhism and Islam are great examples. Few scholars of China have analysed and synthesised the process to determine whether there is a pattern to the ways in which Chinese people have redefined foreign imports for local use and what insight Christianity has to offer. Contributors are: Robert Entenmann, Christopher Sneller, Yuqin Huang, Wai Luen Kwok, Thomas Harvey, Monica Romano, Thomas Coomans, Chris White, Dennis Ng, Ruiwen Chen and Richard Madsen.

Jesus in the sutras, stele, and suras -- The heavenly elder brother -- A Judean jnana-guru -- The non-existent Jesus -- A Jaffna man's Jesus -- Jesus as a Jain tirthankara -- An Upanishadic mystic -- A minjung messiah -- Jesus in a kimono -- Conclusion: Our Jesus, their Jesus