[ { "id": 207162, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 233, "title": "RAS-1974", "content_text": "NOTES AND QUERIES \n\n227 \n\nyears excellent education for girls. On a visit to Europe in 1874, the Vicar Apostolic of Hong Kong took the occasion to invite the Christian Brothers to come to Hong Kong and assume responsibility for St. Saviour's School. They are a teaching Order founded by Jean Baptiste de la Salle (1651-1719). His statue made by Mr. Auguste Vannini, a former Hong Kong resident, stands in front of La Salle College.\n\nThe first contingent of Brothers arrived in June, 1875. In 1876 they reorganised St. Saviour's into a school for the education of Portuguese only and renamed it St. Joseph's College. A property was bought at the north-west corner of Caine Road and Aberdeen Street. With more space it was possible to open a class for Chinese in 1878. The capable administration of the school by the Brothers brought increased enrolment and resultant overcrowding. When the Church in 1881 bought 'Glenealy', the property where the Cathedral is now located, the Brothers moved into the house on the site and classes were held in temporary matsheds and out-buildings, while a new school building was being built. In September, 1882, the new school was opened on Robinson Road. St. Joseph's by gradual transition beginning at the close of the first World War moved to its present location on Kennedy Road. Initially, it occupied the premises there of the Club Germania,\n\nIn 1917, St. Joseph's College opened a branch school on Chatham Road in Kowloon. The boys in the upper forms were sent to finish their education at the main school on Hong Kong Island. This was not an altogether satisfactory arrangement. Father Aimar, Principal of the College, and Father Spada, parish priest of Holy Rosary Church, Chatham Road, anticipated the growth of Kowloon. In 1924 they looked over the peninsula for suitable sites for the future needs of the Church. Brother Aimar bought ten acres from Government for $120,000 in a sparsely settled area. A nearby site was also acquired upon which was built St. Theresa's Church in 1932.\n\nAt the time, the wisdom of buying these sites was questioned by those who considered them both too extensive and too remote from the centre of population in Kowloon. A description of the area was published in an early issue of The Lasallite:\n\nThe north-eastern portion of the estate must have been used at some time as a burial-ground, as well over a thousand graves had to be removed by the care of the Tung Wah Hospital", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207533, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1975", "page_number": 301, "title": "RAS-1975", "content_text": "NOTES AND QUERIES \n\n293 \n\nThe former had been purchased in 1859 at a Government Land Sale by an Austrian, Gustav Overbeck (later Baron von Overbeck), a partner in the firm of Dent and Co. In the following year, Lot 607 was granted by Government to the Berlin Women's Society as a site for their foundling hospital. The trustees were Overbeck and the Rev. Johann Ludwig Ladendorff. \n\nNew trustees were named in 1869, and of these, three were German merchants; Berthold Friedrich Johann Schwarzkopf, founder of the firm of Blackhead and Co., Friedrich August Julius Menke, of William Pustau and Co., and Gustav Overbeck. The other trustee was Ladendorff's successor as Superintendent of the Foundling Hospital, Rev. Ernest Klitzke. \n\nIn 1892, Lot 624 was purchased by the Government. The remaining lot was registered in the name of the Director in Hong Kong of the Berlin Ladies Mission for China, incorporated by Ordinance No. 12 of 1889. At the time of the First World War, the property was administered as alien property. Finally, in 1925, it was surrendered to Government. \n\nAs residents of an English colony with a predominant Chinese population, those for whom English or Chinese is not a first language tend to organize groups where they can use their mother tongue. A German Club was organized in Hong Kong in 1859, and by 1867 a recognized German church congregation was meeting regularly. \n\nGerman church services had been held previous to 1867, however. A report of the Berlin Society concerning its activities in 1858 mentions the baptism of a certain Lydia (Wei-mong) “at a German service at Victoria”. The Day Book of the Rev. Rudolph Lechler, of the Basel Missionary Society, notes on May 19, 1861, attendance at a German service on Morrison Hill, where the premises of the Berlin Society were located before they occupied \"Bethesda\" in July, 1861. Another Basel Society missionary, the Rev. Philip Winnes, in 1858 reported, \"I preached to the German sailors, for there are always ships arriving from Hamburg and Bremen. Also this year a poor German established a German Inn for sailors, where always a few people are staying until they can find employment. In this inn, I preached until the sailors had had enough, and that they had quite soon.” (Heidenbote, March, 1858, p. 15).", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 209032, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1980", "page_number": 194, "title": "RAS-1980", "content_text": "162\n\nNOTES AND QUERIES\n\nAmerican Baptist Foreign Mission Society and the Board of Missions of the Presbyterian Church in trust, to invest, reinvest, and keep invested for the upkeep of the rest home at \"The Barrens.\" [the Geil property at Doylestown] The trustees are directed to sell any other real estate necessary for funds for the upkeep of the rest home and the inmates.\n\nMARYKNOLL IN CHINA\n\nThose readers who enjoyed reading the long extract from the unpublished history of the Maryknoll Mission which appeared in the last issue of the Journal may wish to know of three books which through the lives they record, provide more information on its work in China.\n\nThe first, Bishop Walsh of Maryknoll, by Raymond Kerrison, published by Putnam's of New York in 1962, deals with one of the first six students to enroll in the Maryknoll Society in 1912, a newly founded order devoted to training foreign missionaries. From 1918 to 1936 he served in South China, returning to the United States to become superior-general of the Order for the next ten years. The second, entitled The Pagoda and the Cross, The Life of Bishop Ford of Maryknoll, is by a fellow Maryknoll priest, John F. Donovan, M.M., who served in China with Bishop Ford for ten years. Father Donovan, whose account of Bishop Ford was published by Scribner's, New York, in 1967, is also the author of the third book, a life of Father Bernard Meyer, M.M., under the title A Priest Named Horse (a reference to his Chinese surname of Ma) which was published for the Catholic Foreign Mission Society of America in 1977.\n\nAll three men were among the party of five priests who arrived in Yeung Kong, Kwangtung, at midnight one week before Christmas, 1918. They came to this area because, the year before, the French Roman Catholic bishop of Canton had agreed to cut off the southern portion of his vast South China vicariate and give it to the new, untried American missionary society. In 1921 this mission area was extended to take in a large section of north-east Kwangsi, with the city of Wuchow as a centre, and in 1925 to include half the former Swatow vicariate of the Paris Foreign Missionary Society. This was the body which had decided in 1917,", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209245, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1981", "page_number": 148, "title": "RAS-1981", "content_text": "134\n\nTA ACTON\n\n\"home village associations\", which are formed by all members of particular villages in China who have migrated to Hong Kong. The clubs are the home village associations of two little fishing villages left behind not in distance, but in time, engulfed by technological change and urban sprawl. The villages still exist, surrounded by or transmuted into flats, but their former inhabitants are as much spiritual exiles as most other Hong Kong Chinese.\n\nThat these clubs are not primarily economic in aim does not mean, however, that they cannot be used for economic advantage, of course. The members do help each other. Members of the clubs, for example, had managed to secure most of the life-guard jobs at the new Chai Wan public swimming pool.\n\nThe fishermen's club on Lamma Island was founded by a business-man who had been active in trade with China since the 1930s, Jonathan Gray. It is similar to those of Chai Wan and Stanley, but has been prepared to be more militant and public in its pressure group activity to gain compensation for fishermen when their best fishing areas off Lamma were being 'reclaimed'.\n\nThese three clubs, confined to a small area in the south of the territory, are the only instances that even approach an ethnic mobilisation of the Shui-sheung-yan,\n\nThe True Jesus Church\n\nThe True Jesus Church was founded in Peking in 1917, and is evidently part of the world-wide Pentecostal revival of the early years of this century. It is distinctive in that, as well as being charismatic, it is \"Seventh Day\" — that is, it holds the Sabbath should be celebrated on Saturday, not Sunday. It also holds that believers' baptism should be carried out by total immersion with the face facing downwards, and should be followed by the washing of feet. Otherwise, it is fairly orthodox in its evangelicalism. It describes itself as \"a revived apostolic church”, preaching \"a full gospel of salvation based on the truth in the Bible, accompanied by signs and miracles and the gifts of the Holy Spirit\".\n\nThe membership of this church remained almost wholly Chinese as it spread to South-East Asia, apart from some missionary work in Nigeria. Its headquarters are now in Taiwan. During the Japanese occupation in World War II, a lady fish merchant belonging to the church came to Hong Kong from Malaya to buy seafood. She began to preach to her Shui-sheung-yan suppliers, and to pray for healing for their", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 210081, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1984", "page_number": 52, "title": "RAS-1984", "content_text": "31\n\nnance altered, I began to think most intently whether children were wont in any kind of play to sing such words: nor could I remember ever to have heard the like. So checking the torrent of my tears, I arose; interpreting it to be no other than a command from God to open the book, and read the first chapter I should find. For I had heard of Antony, that coming in during the reading of the Gospel, he received the admonition, as if what was being read was spoken to him: Go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me: and by such oracle he was forthwith converted unto Thee. Eagerly then I returned to the place where Alypius was sitting; for there had I laid the volume of the Apostle when I arose thence. I seized, opened, and in silence read that section on which my eyes first fell: Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, in concupiscence. No further would I read; nor needed I: for instantly at the end of this sentence, by a light as it were of serenity infused into my heart, all the darkness of doubt vanished away.\n\nMaybe the official teaching of the Christian Churches would not approve of such an approach but I see the definite possibility of composing a set of 60 or 100 oracles based on Biblical stories: the books of the Bible, Old and New Testament, abound with events and actions which can be used as models for the present. If one maintains a strong belief in divine guidance, it is not a priori unacceptable that one would cast a Christian oracle and obtain a Christian answer parallel to those of the Chinese temple oracles. To mention just a few random examples, first from the Old Testament: Abraham leaves his home: obedience to God's will; Abraham sacrifices his son: God tempts the faith of his devotee; Joseph in Egypt: virtue is sometimes tested, but will ultimately triumph. From the New Testament: John the Baptist's message: if you do not repent, you will perish; Mary's acceptance of a superhuman mission; the poor widow's contribution to the temple; the healing power of Jesus for those who have faith.\n\nSuch an experiment may not be welcomed by the Church authorities, not because the examples are not relevant, but because of the divination approach involved. However, it could be interpret-", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210591, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1985", "page_number": 198, "title": "RAS-1985", "content_text": "179\n\nnot to assist again in their medicine mixtures, especially if any of the ingredients are alive or have any signs of being.\n\nMiss Amy wrote me that you had had a little daughter. That is three little girls now isn't it? How I would like to see them. Little Chinese children are nice but they can't be hugged nor kissed. In the first place it would be too much of an amazement to them, and in the next some are too dirty.\n\nPlease give my love to Florence when you see her and remember me kindly to your mother. Please pray for my work, it is not easy and the Native Christians need the prayers of all God's children. I do too for I have no power of my own. It is only as He works.\n\nWith much love\n\nEDITH\n\n(4)\n\nTaiho, January 4, 1905\n\nDear Louise:\n\nThe photographs came a little time before Christmas and I do thank you for them. They are little darlings and I just wish I could hug them. I have the two pictures standing on my table and it's a real pleasure to look at them. I can see a bit of you in Janet, but not in Helen. I still have a vision of you as a Syrian woman, do you remember that evening in the Baptist Church? Herbert Cushing thought it was the prettiest picture he had ever seen. You I mean. Have you ever heard anything more of Herbert? I must inquire, for after his wife's death they said he had consumption too.\n\nIt is warmer these few days, we have been having some real cold weather but only one snow so far. Snow is to be dreaded in China for there are no pavements to walk on so the roads get in a", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210825, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 176, "title": "RAS-1986", "content_text": "159\n\nof school age. In addition, two sons of a printer, who had come to Hongkong with the mission press, were available as students. These four formed the first class.\n\nThey met in quarters rented by Legge for his family residence. There was little prospect of growth until more accommodation could be found.\n\nThe London Missionary Society applied to the Hongkong Government for a free grant of land on which to build a school. Already grants for schools, chapels and hospitals had been made to the Morrison Education Society, the China Medical Missionary Society, the American Baptist Mission, the American Board of Commissioners for Foreign Mission, the Roman Catholic Society for the Propagation of Faith and the Church of England.\n\nSince these grants had been made, however, no further land was to be allocated until definite instructions regarding the future of Hongkong and its land policy were received from the Home Government. In spite of this, the mission applied for the hill east of Wanchai where presently stands Wah Yan College.\n\nIn presenting their case, it was stated that of the several hundred students who had been educated by the school at Malacca, \"some acted as interpreters to the courts of the several settlements, others are among the wealthiest native merchants.\"\n\nThe petition mentioned somewhat apologetically that, “the location... was unfortunate as the native tongue of the Chinese there was Malay so their progress in Chinese was slow and they in turn were slowed down in mastering English.” These remarks may have been included because of the Governor's known unfavourable view of the school's achievement.\n\nIn reply, the Governor not only rejected the request for a grant of land, but also expressed his view that the location of the school in Hongkong was unnecessary as the Morrison Education Society School was already in operation. He wrote: \"Two institutions of the sort in a small place like Hongkong, where I conceive it to be extremely doubtful any respectable Chinese will ever voluntarily\n\n......", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210829, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 180, "title": "RAS-1986", "content_text": "163\n\nThe boys were received into the home of Dr. Legge's father in Huntley, Scotland. Here they attended the parish school. While Dr. Legge was going about England and Scotland telling about his work in China, the Rev. Mr. Hill, minister of the chapel at Huntley, superintended the general and religious education of the boys. As sometimes happens to young people who find themselves in an alien culture, they responded to the expectations and subtle pressures of their hosts and were baptised in October 1847.\n\nTheir baptism created great interest in England and Scotland and was widely reported. The fact that the boys were baptised in the same church from which William Milne, the first Principal of the Anglo Chinese College, had gone forth to China, made their baptism seem particularly significant.\n\nA report of the event notes: “A deep hush pervaded the whole of the vast assembly, which the occasion had brought together. Hundreds of eyes glistened. Hundreds of hearts thrilled with emotions of love and praise.\"\n\nNot only did it raise the expectations and vision of England, but it also acted in a similar manner on the boys themselves. Dr. Legge states that \"they were full of schemes for the benefit of their countrymen — thinking and talking of the various ways in which they can render the knowledge they have acquired available to others.\"\n\nNot long after their baptism, Dr. Legge took them on a trip through England preparatory to their return to Hongkong. The trip was intended to increase interest and support for the work in Hongkong.\n\nThe boys made a triumphal tour down from Scotland, thronged Manchester, to London. Everywhere public meetings were held. Crowds thronged to see and hear the young men. With these living examples of the success of his school, Dr. Legge found it easy to raise funds to support a theological class to be opened in connection with his Hongkong school.\n\nMeeting followed meeting, excitement followed excitement, and climax followed climax. Both Dr. Legge and the boys found\n\nPage 180\n\nPage 181", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210876, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 227, "title": "RAS-1986", "content_text": "210\n\nCARL SMITH\n\nIn the meantime the minister, the Rev. J. L. Poore, was concerned about the Chinese who had flocked to Australia in search of gold. What disturbed the Rev. Mr. Poore was the isolation of these people. He could communicate with them only through an interpreter or the strict limitations of pidgin English, neither very effective methods for introducing them to the Christian religion.\n\nHis evangelistic interest had already prompted him to send for copies of the New Testament from Hongkong.\n\nHaving received 2,000, he was in a quandary as to how they should be distributed. If he gave them out to the immigrants as they landed from the ships, they would not likely add them to the heavy packs they had to carry to the goldfields. As he pondered the best way to dispose of the Testaments, Poore chanced upon a shipping notice that two Chinese evangelists had arrived carrying letters of introduction addressed to him.\n\nAfter locating them, he found them of “undoubted piety, possessed of considerable literary attainments\". Ho A-low, particularly, was a scholar in his own language, able to translate from English to Chinese and vice versa, and a fluent and correct English speaker.\n\nHaving found them, he then did not know what to do with them. The problem was financial; that of knowing how to support two Chinese evangelistic workers. The Congregationalists were building a church and were already in debt. He decided upon a bold move. He wrote a statement of the needs of the Chinese, the opportunity suddenly presented to meet the needs and the duty of the Christian in this regard. He then sent his appeal to all Episcopalian, Presbyterian, Wesleyan, Congregational and Baptist ministers in the area inviting them to meet and discuss the problem. There was a unanimous response.\n\nThe spirit of the meeting was exhilarating. “All were cordial and welcomed the young men with joy; all agreed that something must be done.” A provisional committee was named to arrange for a public meeting. Circulars were issued. The Mechanic's Institute, where the meeting was held, was packed to capacity with", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 213820, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 172, "title": "RAS-1996", "content_text": "144\n\nto enter: another was knocked down: and after one or two had smelt the powder, and tasted some small shot, they all took to their heels and ran. They afterwards found the wounded man, and instead of giving him up, they extracted the ball, and he is now recovered and gone to another place: although some of the people say he is dead. They have not the least fear, although a stronger attack is rumoured. They are brave, noble men, who sacrifice all for Christ. They have done great good, but keep it quiet. A man whom they admit to baptism must be well known to be a changed character. Consequently their Christian professors are an armament1a to them. Their discipline is strict, yet salutary. They win the respect of the Chinese, even those who will not embrace Christianity. When I contrast the noble boldness of their character with that of those around me - and above all with my own, I see vast room for improvement. And here my story has found an end.\n\nNOTES\n\n* From the John Fryer Papers The Bancroft Library, University of California, Berkeley\n\n\"1862\" added to the manuscript in pencil Fryer made similar notes in pencil on other manuscripts in this collection many years later when transcriptions were made by typewriter. Miss W Haas Archive Assistant at the Evangelical Missionary Society in Basel, Switzerland, has determined that the date must be 1863, because a letter by Philip Winnes dated February 5, 1863, mentions a visit by Rudolf Lechler \"with four Englishmen\". In addition, E.J. Eitel (b. 1838) arrived in Hong Kong on October 24, 1862. Thus this excursion began on January 28, 1863, after Fryer (b. 1839) had been in Hong Kong almost 18 months. Eitel and Fryer were thus about the same age. See note 11.\n\nRudolf Lechler (1824-1908) was a Basel Mission pioneer, he spent 52 years (1847-99) in China and worked in Kwangtung with Hakkas.\n\nThe Rev. John James Irwin was Colonial Chaplain at Hong Kong during 1855-67.\n\nThomas Stringer, M.A. (Oxford), worked for the Church Missionary Society.\n\n1 As of this writing, Captain Drummond has not been identified.\n\n? Perhaps it was good only to eat.\n\n7 \"Nets\" in the sense of \"Catches\".\n\nPerhaps a pun on his name.\n\n\"That is, Buddhist.", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213860, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 212, "title": "RAS-1996", "content_text": "186\n\nteachers) of all Christian (Protestant) secondary schools, to gather up-to-date information regarding their respective views on church involvement in education, and to compare to see if there are any marked variations among the different denominations. The findings from the questionnaires were further examined to analyze the relationship between the perceptions of involvement in education and other educational concerns such as 'the employment of Christian teachers in schools', 'the relationship between school and the sponsoring church', 'the aims of setting Religious Education or Biblical Knowledge as a school subject' and 'the organization of religious activities in schools'. The survey was undertaken by post. A total of 299 questionnaires were sent out and 164 copies returned. The return rate was 55%. All the information obtained was put into a computer for detailed analysis.\n\nThe second part of the study was a literature review. Materials about church involvement in education from publications of the various denominations were collected and reviewed so as to see if there are any unique denominational viewpoints on the objectives and ideals of church involvement in education. The target groups are limited to the six denominations which have set up most of the church schools in Hong Kong, viz: the Sheng Kung Hui, the Church of Christ in China, the Lutheran Church, the Tsung Tsin (Basel) Mission, the Methodist Church and the Baptist Convention.\n\nThe findings of this literature review show that there are in fact significant differences in the objectives of involvement in education among the various denominations. These findings are in accordance with the data obtained from the questionnaire survey, and they also confirm that the interviewees have enough representative status.\n\n2\n\nFindings and Discussion*\n\nThe findings obtained from ANOVA (Analysis of Variance) and T-test both confirm that there are significant differences in the perceptions of objectives and ideals of church involvement in education amongst the various denominations.\n\nTable 1 reveals that the Sheng Kung Hui has the highest percentage in the column 'regard education as very important' (40%). Although the percentage in 'regard education as quite important' is lower, it has", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213861, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 213, "title": "RAS-1996", "content_text": "187\n\na stronger preference on the importance of education (with a total of 51.11%). The Hong Kong Council of the Church of Christ in China has also a high percentage in the columns ‘regard education as very important' and 'regard education as quite important' (32.26% in each column). Only one interviewee belongs to 'regard evangelization as quite important'. So, comparatively speaking the Church of Christ in China is the denomination which lays the greatest emphasis on education as its prime objective. The figures also reveal that 60% of the interviewees from the Baptist Convention are under the columns, 'regard education as very important' and 'regard education as quite important'. There is only one who belongs to 'regard evangelization as quite important'. The Baptist is therefore the second denomination which puts most emphasis on education. On the other hand, the Methodist Church is the only denomination which has more members under the columns ‘regard evangelization as important' than those who belong to 'regard education as important'. (The percentages are 57.15% and 42.85% respectively). It is therefore a denomination which shows a preference for evangelization. The Lutheran Church obtains the highest percentage in the column 'regard evangelization as quite important' (with 42.86%, whereas the overall percentage in this column reads only 9.79%). Hence, the Lutheran Church is the denomination which puts the greatest emphasis on evangelization in running schools.\n\nTable 2 shows a comparison of priorities given by the various denominations on the objectives in running church schools. On the whole, the first priority is given to ‘education for the whole person' (with a mean score of 1.2378). 'Evangelization' comes second (the mean score is 2.27), followed by 'service to the society' (3.18) and 'providing Christian nurture among students' (3.31). Among the various rankings, the Lutheran Church stands out in setting \"evangelization' as the first priority (the mean is 1.43, whereas the scores of the other denominations all read 2 or above), suggesting a remarkable difference when compared with the other denominations. Similarly, the Methodist Church also shows a marked difference from the other denominations in ranking 'providing Christian nurture among students' as the first priority. (The mean score is 2.57, whereas the scores of the other denominations all read 3 or above). These differences suggest that there is an outstanding emphasis on the objectives of involvement in education upheld by the Lutheran Church and the Methodist Church.", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213862, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 214, "title": "RAS-1996", "content_text": "188\n\nOn the other hand, the Church of Christ in China, the Sheng Kung Hui and the Baptist Convention top the list in the preferences on ‘service to the society' and 'education for the whole person'. It is interesting to note that the three denominations all give priority to 'service to the society' (mean scores are 2.9, 3.02, 3.10 respectively) than 'providing Christian nurture among students' (mean scores are 3.6, 3.36, 3.6 respectively). Then choice is quite the contrary when compared with those of other denominations. This reflects that there is much emphasis on the social and educational aspects in setting objectives among these three denominations.\n\nBased on the review of literature collected from the various denominations, remarkable differences of perceptions in the objectives of church involvement with education are also found among the various denominations. The findings do not vary much from the results of the questionnaires. For example, there are varied viewpoints expressed in the literatures of the Sheng Kung Hui. Some regard ‘education' and 'service to the society' as that church schools should aim at meeting the needs of society by providing education of a high quality. Yet, there are other members who put great emphasis on evangelization and the spreading of the Gospel in church schools. The varied viewpoints have all been reflected in the questionnaire. As shown in table 1 above there are 51.11% of Sheng Kung Hui members who were found under the columns 'regard education as important', 13.33% belong to 'regard evangelization as important', and 35.56% ‘regard both as important\". On the whole, however, the Sheng Kung Hui members tend to see the aims of church involvement in education more as ‘education for the whole person' as well as 'providing service to the society'.\"\n\nThe Hong Kong Council of the Church of Christ in China has a very clear objective. A closer study of the church documents reveals that her educational objectives have been evolving with time. To put it more simply, the Council has a preference for evangelization in the early 50s and 60s. Yet, since the beginning of the 70s, the Council attempted to strike a balance between 'evangelization' and 'social service'. It was then believed that both are as important; the two should go hand in hand each complementing the other. In the beginning of the 80s, the Council proceeds a step to reach a higher ideal. The emphasis now is placed on education and evangelization becomes of secondary importance. An obvious example of this preference can be", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213864, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 216, "title": "RAS-1996", "content_text": "190\n\nmost denomination which puts much emphasis on evangelization. From the publications of the church, it is learned that a \"Teachers and Students for Christ Campaign\" was started in all Lutheran schools in 1983. The schools are now taken as bases for evangelization work reaching students for God.\n\nThe Methodist Church also regards evangelization as an important objective of involvement in education. A special feature of this denomination is that it equates Christian education (education in church schools) with Christian nurture, and Biblical references are frequently used in their writings and discussions about school education. Issues on 'human nature', 'human growth', 'education', etc. are viewed through a Biblical perspective. The data from the questionnaire survey reveals that the Methodist Church has a strong inclination towards 'providing Christian nurture among students' as the top priority (Refer to Table 2).\n\nLiterature from the Baptist Convention shows that the Baptist Church regards education as very important, yet she has not neglected evangelistic work in schools. The Baptist Church is able to maintain a balance of the two (education vs. evangelization) when compared with the other denominations. The Baptist Church has a virtuous tradition of 'democracy and freedom'. They therefore highly respect the freedom of the students. Although they regard evangelistic work in schools as important, they never impose religious beliefs on students. On the other hand, they can infuse the Christian faith into their educational ideals. The survey reveals that the Baptist Church regards education as very important and she comes second in ranking 'education for the whole person' as the top priority for educational ideals (Refer to Table 2).\n\nThe perception of supervisors, principals, and panel chairmen (or teachers) on church involvement in education does not vary much. Table 3 shows that supervisors, principals, and teachers were mostly under the column 'regard both as important', with the percentage 38.46%, 33.87%, and 35.29%, respectively. The second largest group of teachers belongs to 'regard education as quite important' (25%). Besides, there is a remarkably high percentage of supervisors who belong to 'regard evangelization as very important'. The percentage is 15.38%, whereas the overall percentage under the column reads only 4.9%.", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213866, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1996", "page_number": 218, "title": "RAS-1996", "content_text": "192\n\nTable 1: No. of Counts and Percentage of the Various Denominations' Inclined Objectives of Involvement in Education\n\n \n Regard Education as\n Extremely Important\n Regard Evangelization as\n \n \n \n Extremely Important\n Very Important\n Quite Important\n Extremely Important\n Very Important\n Quite Important\n \n \n Sheng Kung Hui\n 18\n 4\n 16\n 4\n 2\n 0\n \n \n \n 22%\n 4.44%\n 40%\n 8.89%\n 35.56%\n 4.44%\n 0\n \n \n Hong Kong Council of CCC\n 1\n 10\n 10\n 9\n 0\n 0\n \n \n \n 3.23%\n 32.26%\n 32.26%\n 29.03%\n 32.3%\n 0\n 0\n \n \n Lutheran Church\n 0\n 0\n 3\n 1\n 3\n 0\n 0\n \n \n \n 0\n 42.86%\n 14.29%\n 42.86%\n 0\n 0\n \n \n Methodist Church\n 0\n 1\n 2\n 0\n 2\n 1\n 1\n \n \n \n 0\n 14.29%\n 28.57%\n 0\n 28.57%\n 14.29%\n 14.29%\n \n \n Tsung Tsin Mission\n 1\n 0\n 3\n 1\n 0\n 0\n 0\n \n \n \n 20%\n 0\n 60%\n 20%\n 0\n 0\n 0\n \n \n Baptist Convention\n 0\n 3\n 3\n 3\n 1\n 0\n 0\n \n \n \n 0\n 30%\n 30%\n 30%\n 10%\n 0\n 0\n \n \n Others\n 0\n 6\n 6\n 1\n 3\n 3\n 2\n \n \n \n 15.79%\n 15.79%\n 47.37%\n 7.89%\n 7.89%\n 5.26%\n \n\nTable 2: Rankings and Mean Scores of the Various Denominations' Preference in the Objects of Involvement in\n\n \n Service to the Society\n Education for the Whole Person\n Evangelization\n Providing Christian Nurture among Students\n \n \n Hong Kong Council of CCC (2.90)\n Hong Kong Council of CCC (3.06)\n Baptist Convention\n Sheng Kung Hui (3.02)\n \n \n Sheng Kung Hui (3.02)\n Baptist Convention (3.10)\n Sheng Kung Hui\n Tsung Tsin Mission (3.00)\n \n \n Baptist Convention\n Sheng Kung Hui (3.34)\n Methodist Church\n Others (3.10)\n \n \n Education\n Lutheran Church (3.43)\n Tsung Tsin Mission (3.40)\n Lutheran Church (3.34)\n \n \n Methodist Church\n Methodist Church (3.43)\n Others (3.50)\n Methodist Church (3.43)\n \n \n Lutheran Church (3.57)\n Tsung Tsin Mission (3.60)\n Hong Kong Council of CCC (3.61)\n Hong Kong Council of CCC (3.57)\n \n \n Tsung Tsin Mission (3.60)\n Others (3.61)\n Lutheran Church (3.71)\n Baptist Convention (3.60)\n \n \n Others (3.60)\n \n Methodist Church (2.43)\n \n \n \n \n \n Sheng Kung Hui (2.57)\n \n \n \n \n \n Tsung Tsin Mission (2.20)\n \n \n \n \n \n Baptist Convention (2.20)", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 215433, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 210, "title": "RAS-2001", "content_text": "159\n\nExtremo Oriente. Vol. 1. Tomo 1. Em Tomo de Macau, (A.H. de Oliveira Marques editor). Fundação Oriente. 1998, p.489. More recently also M. Nishiyama, \"The Church of St. Paul in Macao under the Transformation of Portuguese Architecture in their Colonies\"; a paper presented in the Modern Asian Architecture Network conferences held in Macao, 22-26 July, 2001.\n\nTo the best of my knowledge only two other papers on the Church of St. Paul's agree that its façade is a retable-façade. See G. Couceiro, \"The Church of the College of Madre de Deus\", and F.A. Baptista Pereira. \"A Conjectural Reconstruction of the Church of the College of Mater Dei', as well as C. Guillén-Nuñez's commentaries to both papers; all in Religion and Culture: An International Symposium Commemorating the IVth Centenary of the University College of St. Paul, Macao, 28 Nov.-1 Dec. 1994, Cultural Institute of Macao, and Ricci Institute. Uni. of S. Francisco, Macao, 1999, pp. 177-248. G. Couceiro's paper was adapted from his PhD thesis. \"L'Eglise de Notre-Dame de l'Assomption (ou de St. Paul) à Macao et L'Art de la Compagnie de Jesus en Chine: Art et Adaptation\". Ecole Pratique des Hautes Etudes (en Sorbonne), IV Sect. Sciences Historiques et Philologiques. It has been recently published as A Igreja de S. Paulo de Macau. Lisbon, 1997. Baptista Pereira's paper was published in As Ruinas de S. Paulo. Um Monumento para o Futuro / St. Paul's Ruins. A Monument Towards the Future, (bilingual exh. catalogue), Setúbal, 1994, pp. 63-85. Although both these papers missed or ignored a number of important arguments by previous researchers on the subject, including the original dedication of the church, the iconography of the decoration and my identification of the façade as a retable-façade, they have informative sections on the ground plan of the church and other points. Videira Pires first pointed out that the original dedication of the church was to the Assumption. Vid. B. Videira Pires, “Igrejas e Cemiterios Antigos de Macau (1)\", Religião e Patria, Ano XLVIII - No. 14, 15 Abril, 1962, p. 214 and p. 216.\n\nPioneering writings on the façade, its decoration and artists begin with J.F. Marques Pereira, \"Em prol de umas ruinas (A proposito do frontespicio do Collegio de S. Paulo, em Macau)'', in Ta-Ssi-Yang-Kuo, Archivos e Annaes do Extremo-Oriente Portugues, Lisbon, 1899-1902, Serie I, II, pp. 483-92. This is followed by J.D. Francis's article, \"Macao's San Paolo, A symbolical Ruin”, The Macao Review, Macao, 1930, pp. 3, 14. J.D. Francis first noticed that the iconography of the façade was a didactic sermon in stone. After these studies came those of J.M. Braga, \"A Igreja de S. Paulo”, Boletim Eclesiástico da Diocese de Macau, April 1932, pp. 246-7. M. Teixeira, A fachada de S. Paulo, Macao, 1940.\n\nMacau e a Sua Diocese, Macao, 1956, III, pp. 178-81, passim.\n\nPage 210\n\nPage 211", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215434, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 211, "title": "RAS-2001", "content_text": "160\n\nM. Hugo-Brunt, \"An Architectural Survey of the Jesuit Seminary Church of St. Paul's, Macao\", Journal of Oriental Studies, Vol. 1, No.2, July 1954, University of Hong Kong, pp.1-21. J.B. Bury, \"A Jesuit Façade in China\", The Architectural Review, VI. CXXIV, No. 743, London, Dec. 1958, pp. 412-3.\n\n\"Macao's St. Paul”, in Actas do III Colóquio Internacional de Estudos Luso-Brasileiros, II, Lisbon, 1960, pp. 30-6. A version of the latter, first delivered in 1957, is found in J.B. Bury, \"A Igreja de São Paulo”, Arquitectura e Arte no Brasil Colonial, São Paulo, 1991, pp. 154-61. With few exceptions Chinese gazetteers of the Ming and Ching Dynasties seem to have ignored the façade altogether.\n\n3 Guillen-Núñez, Cesar, \"Some observations on the architecture of the Jesuits in the Orient\", in St. Paul's Ruins. A Monument towards the Future, (bilingual Portuguese-English exh. catalogue, directed by F.A. Baptista Pereira), Lisbon-Macau, September-December, 1994, pp.49-53. Unfortunately, in this catalogue part of the original English text is corrupted by numerous typographical errors. There is however an excellent Portuguese translation, although a few lines of the original have been misinterpreted.\n\n+ For the dimensions of St. Paul's façade vid. Hugo-Brunt, op. cit., p. 9. plates 2-10, and plate 13.\n\n5 The Travels of Peter Mundy in Europe and Asia, 1608-1667, Hakluyt Soc., London, 1919, III, Part I, pp. 162-3.\n\n6\n\nReynaldo dos Santos, Historia da Arte em Portugal, III, pp. 34-6. R.C. Smith, The Art of Portugal, p. 86.\n\nThe literature on Spanish and Portuguese retable-façades is extensive but often only found piecemeal in more general works on Spanish and Portuguese architecture. Two pioneering researchers were B. Bevan, History of Spanish Architecture, London, 1938, p. 135; and G. Kubler, in Kubler and Soria, Art and Architecture in Spain and Portugal and their American Dominions, 1500-1800, Penguin Books, 1959, p. 1. It should be noted that in the latter San Gregorio's façade is wrongly described as that of the chapel, rather than the College of San Gregorio.\n\nThe following is a selected sample of other important writing on these structures. A. Rodriguez G. de Ceballos, La Iglesia y el Convento de San Esteban de Salamanca, Salamanca, 1987. F.Checa, Pintura y Escultura del Renacimiento", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215438, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 215, "title": "RAS-2001", "content_text": "164\n\n26\n\nF.A. Baptista Pereira in, Um Museu em Espaço Histórico: A Fortaleza de S. Paulo do Monte, Macao, 1998, p. 38, fig. 36, has published one such print with a dragon very close to that seen on the façade.\n\n27 G. Bailey, op. cit., pgs. 10, 16\n\n28 Teixeira, Manuel, Macau e a sua Diocese, II, Macao, 1940. pp. 98-100.\n\nParticipation as programmers of a church's decoration by scholarly members of the Society, such as rectors of contemporary Jesuit colleges, is not unknown in Europe.\n\n29\n\nFray José de Sigüenza, La Fundación del Monasterio de El Escorial, Aguilar, 1988 ed., pp. 483-4.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215998, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2002", "page_number": 297, "title": "RAS-2002", "content_text": "231\n\nHenan province to Legge in Hong Kong. It is very unclear who that might be, since the London Missionary Society did not have regular workers in inland China, or even more north along the eastern coast of China, until after the settlement of the second Opium War in 1860. Nevertheless, the writer speaks about \"old Chow\" (lǎo Zhōu, accepted as an intimate expression between friends and not merely descriptive of age), an elder Chinese Christian in their church, who became so interested in the Poklo movement that he visited Ch'ëa independently in 1858 and found what had been said to be the case.\n\n54. For further comments on Hannah Mary Legge's life as a missionary wife and spouse of an Oxford University professor, see Lauren Pfister, Striving for the \"Whole Duty of Man\": James Legge and the Scottish Protestant Encounter with China (Frankfurt am Main: Peter Lang, forthcoming 2003), vol. 2, chapters 5 and 6 in passim, and Norman J. Girardot, The Victorian Translation of China: James Legge's Oriental Pilgrimage (Berkeley: University of California Press, 2002), pp. 55-56, 62, 84-87, 150-151, 194-196, 455-456, 506-509.\n\n55. Legge wrote, “Since his baptism in 1856, Ch'ëa has spent a large portion of his time in travelling, and making known the things which he believes, entirely without fee or reward. Our Church came to the conclusion that we ought, in accordance with the principle that the labourer is worthy of his hire, to do something for him; and he has gone back home the Agent or Missionary of our Chinese brethren here, for a period of three months. At the end of that time we are to see him again, when it may be advisable to take measures to prosecute the work in Pok-lo on a larger scale than the small means of my people can attain to.\" EMMC/MM 24 (February 1860), p. 39.\n\n56. These statistics are summarized from the annual report of Legge and Chalmers written on January 14, 1861 (CWM/South China/Box 6/Jacket B/Folder 3) and Legge's \"Journey of a Missionary Tour\".\n\n57. The subtleties of translation here are also important. Did Ch'ea actually use a word for \"Papists,\" or was this derogatory term the European translators' replacement for a more neutral phrase for \"Catholics\" like Tiānzhǔjiào tú?\n\n58. See EMMC/MM (September 1857), p. 207 for details. It should be mentioned, though it may be obvious to some, that the previously described persecutions of 1856 when Ch'ea self-consciously remained silent before his \"persecutors\" in the government was also an imitation of Christ's silence before the Sanhedrin.\n\n59. Selected from EMMC/MM (September 1857), p. 208.\n\n60. This scene and the subsequent information from Mr. Kot appear in the translation of the dictated account of his conversion published in EMMC/MM (September 1857), pp. 208-209.\n\n61. There are later examples of sermons dealing with the topic of providence, for example, which probably reflect earlier teachings at Union Chapel. For Legge's sermons touching themes of divine providence see \"The Review and Meaning of the Past\" (on Deuteronomy 8:2, dated January 1, 1871, found in CWM/South China/Personal/Legge/Box 4), \"The Rationale of the Divine Judgments\" (on Psalm 119:75, dated September 17, 1871), and \"The Doctrine of a Particular Providence\" (on Psalm 37:38-40, dated January 28, 1872, both this and", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216496, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2003", "page_number": 255, "title": "RAS-2003", "content_text": "206\n\nwas electric. About thirty men ran out of the ranks and crowded round him, some grasped his hand and kissed it, others drew out little satchels which they had hanging round their necks which contained their certificates of baptism into the Catholic church.\n\nThe Chaplain asked the officer, who he now discovered to be a Protestant missionary from China who had come to Europe with the Labour Corps, to explain that he would say Mass for them in the neighbouring village on the morrow, that they could have general absolution and Holy Communion. He found it difficult to explain through his Protestant interpreter what was meant by general absolution. Eventually, the Protestant missionary had explained to him that the phrase the Chaplain required was 'Are you sorry for your sins?' which the Chaplain recorded phonetically in his notebook.\n\nNext morning the Chaplain was at the church half an hour before the appointed time for Mass. The Chinese were already there, grouped around the confessional and it was only then that he realised what he had let himself in for and the difficulty of his task. A few words in English were received with a blank stare; the same in French got a similar reception. He pulled out his notebook and repeated the words he had written down the previous evening. The reply was a general chatter and a vigorous nodding of heads. Yet, when the Chaplain tried to explain by dumb-show that they would receive general absolution, he knew that he had failed ignominiously. They looked at him plaintively, almost reprovingly, and pointed repeatedly at the confessional. There was nothing else for it; he had to admit them individually. The men heard the Mass with every mark of attention.\n\nWhen the Chaplain had removed his vestments he came to them in the church again. One of the Chinese whom the Chaplain judged to have been a Catechist at some time or other and had led the prayers offered the Chaplain, evidently in the name of himself and his companions, a ten-franc note. The Chaplain explained by dumb-show that he could not possibly accept it and this seemed to disappoint them so much that he had to do something to satisfy them. The Curé from the sacristy, having been told of the situation, provided a few altar candles and the ten-franc note was dropped into the collection box. Finally, as the Chaplain left the church the men crowded round him, and chattered and smiled their gratitude.\n\nPage 255\n\nPage 256", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]