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The manner in which different cultures make the – imported – Christian message their own in theology, liturgy and Christian living has been contentious throughout history. The contest between a universalising homogeneity and culture-specific diversity dates from the earliest apostolic times as Christianity defined itself over and against Judaism. The fate of the male penis concentrated the mind of patriarchal monotheism. But not much else has been definitively settled; arguments about the name, or names, of God, veneration of ancestral spirits and the diversity of the major rites of passage in the life cycle, come round again and again. It might be argued that the recent development of a centralising papacy has had as its corollary a growing suspicion of cultural diversity in the practice of the faith, accompanied by the determination to control it closely. Some catechesis for the early Anglo-Saxons presented Jesus in a warrior idiom. But by the Counter-Reformation, the approach of the missionary to China, the Jesuit Matteo Ricci, who sought to use a Chinese term, Lord of Heaven, to accept the veneration of ancestors with Confucian thought as a preparation for the Gospel, was unlikely to win out. The leadership of the Chinese
Social Sciences and Missions (preceeded by Le Fait Missionaire until 2006) – Brill
Published: Jan 1, 2012
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