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Watchman Nee and the breaking of bread: The missiological and spiritual forces that contributed to an indigenous Chinese ecclesiology.

机译：倪声与of头：促成中国本土教会文化的病因学和精神力量。

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摘要

The ecclesiology of Watchman Nee (Ni Tuo Sheng) (1903--1972), with its emphasis on the breaking of bread, reflected the confluence of missiological and spiritual forces that intersected with his life. The present study seeks to demonstrate that a spiritual meal occupied the central place of importance in Nee's family-centric ecclesiology. Nee, who viewed the church as family, founded the Assembly (variously known as the Assembly Hall, the Local Church, and the Little Flock) as a lay Christian movement in 1927 in China.; Nee's earliest experiences of conversion and spiritual direction all involved maternal figures, who helped him to prioritize the home as a locus of worship and learning. Nee's mother, Lin Heping; the revivalist preacher, Dora Yu (Yu Cidu); and the independent missionary, Margaret E. Barber exposed Nee to two dominant missiologies of the time: woman's work for women (which supported education and Christianizing the home) and faith missions (which promoted evangelism independent from denominational agency). Nee's correspondence with the Plymouth Brethren confirmed his convictions about the inclusivity of the Lord's Table. Fundamentalism and premillennial dispensationalism (which taught that the evangelism of the world would precede Christ's second coming) gave the movement the doctrinal foundation to stand in socially and politically unstable times. The robust witness and writings of Jessie Penn-Lewis and other members of the Keswick holiness movement preserved a place for experience in Assembly worship and theology. Finally Nee's insistence on indigenous lay leadership, the parameters of the local church, the unity of all believers (with its corresponding anti-denominationalism), and the weekly breaking of bread allowed him to contextualize Christianity for his people. His book The Spiritual Man, his articles, and his messages provided the theological framework for a popular Christian movement that has become one of the fastest growing indigenous churches in China in the twenty-first century.
机译：倪Watch声（Ni Tuo Sheng）（1903--1972）的教会哲学强调面包的破烂，反映了与他的生活相交的病理学和精神力量的融合。本研究旨在证明精神餐在Nee以家庭为中心的教会哲学中占据着重要的中心地位。 Nee认为教堂是家庭，于1927年在中国成立了基督教徒运动（即俗称的礼堂，地方教堂和小羊群）。 Nee最早的of依和精神指导经历都涉及孕产妇，他们帮助他将家庭作为拜拜和学习的重点。倪的母亲林和平；复兴主义的传教士朵拉（于慈都）；独立传教士玛格丽特·E·巴伯（Margaret E. Barber）则将尼（Nee）暴露给当时的两种主要的错误论：妇女为妇女所做的工作（支持教育和使家庭基督教化）和信仰宣教（促进传教工作独立于宗派机构）。 Nee与Plymouth Brethren的往来信件证实了他对Lord's Table的包容性的信念。原教旨主义和前千禧时代的唯心主义（教导说世界的传福音将在基督第二次降临之前进行）为该运动奠定了站在社会和政治不稳定时期的教义基础。杰西·潘·刘易斯（Jessie Penn-Lewis）和凯西克（Keswick）圣洁运动的其他成员的有力见证和著作为大会礼拜和神学学习提供了场所。最后，Nee坚持土著人的领导才能，当地教会的参议员，所有信徒的团结（以及相应的反宗派主义）和每周的面包进餐，使他能够为自己的人民提供基督教的背景信息。他的著作《精神人》，他的文章和他的信息为流行的基督教运动提供了神学框架，该基督教运动已成为二十一世纪中国发展最快的土著教会之一。

著录项

  • 作者

    May, Grace Ying.;

  • 作者单位

    Boston University School of Theology.;

  • 授予单位 Boston University School of Theology.;
  • 学科 Theology.
  • 学位 Th.D.
  • 年度 2000
  • 页码 367 p.
  • 总页数 367
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 宗教;
  • 关键词

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