Hostname: page-component-8448b6f56d-xtgtn Total loading time: 0 Render date: 2024-04-24T05:05:31.224Z Has data issue: false hasContentIssue false
  • English
  • Français

Sola Scriptura's and the Chinese Union Version Bible's Impact upon Conservative Christian Leaders: The Case of Watchman Nee and Wang Mingdao

Published online by Cambridge University Press:  17 February 2020

WAI LUEN KWOK
WAI LUEN KWOK*
Affiliation:
Hong Kong Baptist Universitywlkwok@hkbu.edu.hk
Get access Rights & Permissions [Opens in a new window]

Abstract

The majority of Chinese Christians can be considered to be theologically conservative. One distinctive feature of conservative theology is Biblicism, according to which Scripture occupies a central role. The Reformation principle of sola scriptura legitimises this conservative stance and calls for a stern application of this principle. As Biblicists, they are discontented with the ‘unbiblical’ practices and ministries of missionaries. On the other hand, missionaries have put forward the Union Version translation project on the basis of the principle of sola scriptura. This article investigates how Watchman Nee (1903–72) and Wang Mingdao (1900–91) were discursively influenced by the missionaries’ Union Version Bible translation project through their different understandings of sola scriptura. For missionaries, sola scriptura required the translation of a faithful and popular Chinese Bible, and Mandarin was deemed an appropriate language for the task. While Nee and Wang did not appreciate the missionary enterprise, for sola scriptura they valued the Chinese Union Version as an outstanding and up-to-date translation of the Scripture. For Nee and Wang, sola scriptura was not only a translation principle, but also a principle underpinning religious life. Conservative Christians’ devotional practice emphasises the memorising of biblical texts and verbalising them throughout the day. This practice resulted in the Union Version, which is written in eloquent modern Chinese, becoming an integral part of Chinese Christian practice rather than a mere translation. Though Nee and Wang accused missionaries of having betrayed the Reformation principle, they were still under its influence thanks to the Chinese Union Version Bible. Also, their teaching on biblical reading had similarities with the medieval monastic practice of lectio divina. In this sense, the Chinese Union Version Bible reveals an interesting integration of Chinese conservative Christian faith, missionary enterprise, sola scriptura, and a monastic style of spiritual practice within the Chinese Church.

Keywords

Sola ScripturaChinese Union Version BibleWatchman NeeWang MingdaoLectio Divina
Type
Research Article
Information
Journal of the Royal Asiatic Society , Volume 30 , Issue 1 , January 2020 , pp. 93 - 103
Copyright
Copyright © The Royal Asiatic Society 2020

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Chong, Yau Yuk, A Study of the Phenomenon of Authoritativeness in the Chinese Translations of the Protestant Bible (Hong Kong, 2000), p. 153Google Scholar.

2 Dieter, Melvin Easterday, The Holiness Revival of the Nineteenth Century, 2nd ed. (Metuchen, 1996), pp. 3–4Google Scholar.

3 Zetzsche, Jost, ‘The Work of Lifetimes: Why the Union Version Took Nearly Three Decades to Complete’, in Bible in Modern China: The Literary and Intellectual Impact, (eds). Eber, Irene, Wan, Sze-Kar and Walf, Knut (Sankt Augustin, 1999), p. 80Google Scholar.

4 Mak, George Kam Wah, Protestant Bible Translation and Mandarin as the National Language of China (Leiden, 2017), p. 62CrossRefGoogle Scholar.

5 The Epitome of the Formula of Concord, EP Rule and Norm, Note 7 accessed on http://bookofconcord.org/fc-ep.php

6 Bainton, Roland H., ‘The Bible in the Reformation’, in The Cambridge History of the Bible: The West from the Reformation to the Present Day, (ed.) Greenslade, S. L. (Cambridge, 1963), p. 4Google Scholar.

7 Chong, A Study of the Phenomenon of Authoritativeness in the Chinese Translations of the Protestant Bible, p. 67.

8 For examples, see Lauren Pfister's ‘A Transmitter but not a Creator: Ho Tsun-Sheen (1817–1871), the First Modern Chinese Protestant Theologian’, and Francis K. H. So's ‘Wu Ching-Hsiung's Chinese Translation of Images of the Most High in the Psalms’. They have been published in Eber et. al., Bible in Modern China, pp. 165–98, 321–350.

9 Pfister, ‘A Transmitter but not a Creator’, p. 194.

10 Wang, Mingdao, The Fifty Years (Wu Shi Nian Lai) (Hong Kong, 1971), pp. 64, 70Google Scholar; Ni, Tuosheng, Further Talks on the Church Life (Jiao Hui de Lu) (Taipei, 1979), pp. 141–142Google Scholar; Ni, Tuosheng, The Normal Christian Church Life (Gong Zuo de Zai Si), Ni Tuo Sheng Wen Ji 30 (Taipei, 2004), p. 151Google Scholar.

11 Baldwin, S. L., ‘Christian Literature–What Has Been Done and What Is Needed’, in Records of the General Conference of the Protestant Missionaries of China, Held at Shanghai, May 10–24, 1877, (eds.) Yates, M. T., Nelson, R. and Barrett, E. R. (Shanghai, 1878), p. 210Google Scholar.

12 Goodrich, C., ‘Importance of a Vernacular Christian Literature, with Special Reference to the Mandarin’, in Records of the General Conference of the Protestant Missionaries of China, Held at Shanghai, May 10–24, 1877, (eds.) Yates, M. T., Nelson, R. and Barrett, E. R. (Shanghai, 1878), p. 215Google Scholar.

13 Zetzsche, ‘The Work of Lifetimes’, p. 79.

14 Wherry, John, ‘Historical-Summary of the Different Versions of the Scriptures’, in Records of the General Conference of the Protestant Missionaries of China Held at Shanghai, May 7–20, 1890, (eds.) Lewis, W. J., Barber, W. T. A. and Hykes, J. R. (Shanghai, 1890), p. 48Google Scholar.

15 Ibid., p. 56.

16 Muirhead, W., ‘Historical Summary of the Different Versions. With Their Terminology, and the Feasibility of Securing a Single Standard Version in Wen-Li, with a Corresponding Version in Mandarin Colloquial’, in Records of the General Conference of the Protestant Missionaries of China Held at Shanghai, May 7–20, 1890, (eds.) Lewis, W. J., Barber, W. T. A. and Hykes, J. R. (Shanghai, 1890), p. 33Google Scholar.

17 Ibid., p. 37.

18 Mateer, C. W., ‘The Style of the Mandarin Bible’, The Chinese Recorder XXXI, 7 (1900), p. 331Google Scholar.

19 Ibid., p. 333.

20 Lewis, W. J., Barber, W. T. A. and Hykes, J. R. (eds.), ‘Report of the Committee on the Need of Brief Introductions and Notes to the Scriptures and on Bible Distribution’, in Records of the General Conference of the Protestant Missionaries of China Held at Shanghai, May 7–20, 1890 (Shanghai, 1890), p. xiivGoogle Scholar.

21 Ellingworth, Paul, ‘From Martin Luther to the English Revised Version’, in A History of Bible Translation, (ed.) Noss, Philip A. (Roma, 2007), p. 134Google Scholar.

22 Orlinsky, Harry M. and Bratcher, Robert G., A History of Bible Translation and the North American Contribution (Atlanta, 1991), p.42Google Scholar.

23 Howsan, Leslie and McLaren, Scott, ‘Producing the Text: Production and Distribution of Popular Editions of the Bible’, in The New Cambridge History of the Bible, Vol. 4, From 1750 to the Present, (ed.) Riches, John (Cambridge, 2013), p. 61Google Scholar.

24 Pym, Anthony, ‘On the Historical Epistemologies of Bible Translating’, in A History of Bible Translation, (ed.) Noss, Philip A. (Rome, 2007), p. 207Google Scholar.

25 Ni, Tuosheng, Messages Given During the Resumption of Watchman Nee’s Ministry (Ni Tuosheng Hui Fu Zhi Shi Guo Cheng Zhong Xin Xi Ji Lu), Ni Tuo Sheng Wen Ji 57 (Taipei, 2004), p. 52Google Scholar.

26 Ibid., p. 82.

27 Ibid., p. 55.

28 Ni, Tuosheng, The Ministry of God’s Word (Shen Hua Yu de Zhi Shi) (Hong Kong, 1996), pp. 106–107Google Scholar.

29 Ni, Tuosheng, How to Study the Bible; The Breaking of the Outer Man and the Release of the Spirit (Du Jing Zhi Lu. Ren de Po Sui Yu Ling de Chu Lai), Ni Tuo Sheng Wen Ji 54 (Taipei, 2004), p. 66Google Scholar.

30 Wang, Mingdao, Why Do I Believe the Bible Is Inspired by God? (Wo Wei Shen Me Xin Sheng Jing Shi Shen Suo Mo Shi De?) (Beijing, 1933), p. 130Google Scholar.

31 Mingdao Wang, ‘The Preface of the Spiritual Food Quarterly and a Prayer of Martin Luther (Ling Shi Ji Kan de Fa Kan Yu He Lu De Ma Ding Yi Pian Dao Wen)’, Ling Shi Ji Kan (Winter 1951), pp. 80–82.

32 Wang, Mingdao, ‘We, Because of Faith (Wo Men Shi Wei Le Xin Yang)’, in The Fifty Years (Wu Shi Nian Lai) (Hong Kong, 1971), p. 26Google Scholar.

33 Ibid., pp. 38–39.

34 Wang, The Fifty Years (Wu Shi Nian Lai), p. 125.

35 Ni, Tuosheng, The Present Testimony, vol. 4 (Fu Xing Bao, Juan 4), Ni Tuo Sheng Wen Ji 11 (Taipei, 2004), p. 164Google Scholar.

36 Ni, Tuosheng, Christian Post, vol. 5 (Ji Du Tu Bao, Juan 5), Ni Tuo Sheng Wen Ji 7 (Taipei, 2004), p. 367Google Scholar.

37 Wang, The Fifty Years (Wu Shi Nian Lai), pp. 80–81.

38 Ibid., pp. 76–78.

39 Ni, Tuosheng, Christian Post, vol. 2 (Ji Du Tu Bao, Juan 2), Ni Tuo Sheng Wen Ji 4 (Taipei, 2004), p. 126Google Scholar; Wang, Mingdao, Gleanings Gathered from ‘Spiritual Food Quarterly’ (Ling Shi Shi Yi) (Hong Kong, 1987), pp. 6–22Google Scholar.

40 Ni, How to Study the Bible; The Breaking of the Outer Man and the Release of the Spirit (Du Jing Zhi Lu. Ren de Po Sui Yu Ling de Chu Lai), p. 104.

41 Wang, Mingdao, ‘The Two Words That Chinese Bible Translation Has Incorrectly Used (Han Wen Sheng Jing Yi Ben Zhong Liang Ge Yong Cuo Le de Zi)’, in Chinese Bible Translation (Sheng Jing Han Wen Yi Ben Lun Wen Ji), (ed.) Kramers, R. P. (Hong Kong, 1965), p. 71Google Scholar.

42 Ni, How to Study the Bible; The Breaking of the Outer Man and the Release of the Spirit (Du Jing Zhi Lu. Ren de Po Sui Yu Ling de Chu Lai), p. 1; Wang, What’s in the Bible? (Sheng Jing Zhong You Shen Me?), p. 21.

43 Westhelle, Vítor, ‘Luther on the Authority of Scripture’, Lutheran Quarterly XIX (2005), pp. 373–391Google Scholar.

44 Kwakkel, Gert, ‘The Reformation and Historical-Critical Research in Biblical Interpretation’, in The Reformation: Its Roots and Its Legacy, (eds.) Berthoud, Pierre and Lalleman, Pieter J. (Eugene, 2017), pp. 74–87Google Scholar.

45 Wang, What’s in the Bible? (Sheng Jing Zhong You Shen Me?), pp. 13–14.

46 Ni, How to Study the Bible; The Breaking of the Outer Man and the Release of the Spirit (Du Jing Zhi Lu. Ren de Po Sui Yu Ling de Chu Lai), p. 3.

47 Ibid., p. 16.

48 Ibid., p. 36.

49 Ibid., p. 81.

50 Ibid., pp. 86–87.

51 Ibid., pp. 92–93.

52 Wang, Why Do I Believe the Bible Is Inspired by God? (Wo Wei Shen Me Xin Sheng Jing Shi Shen Suo Mo Shi De?), p. 132.

53 Wang, Mingdao, What’s in the Bible? (Sheng Jing Zhong You Shen Me?) (Hong Kong, 1995), p. 12Google Scholar.

54 Wang, What’s in the Bible? (Sheng Jing Zhong You Shen Me?), p. 15.

55 Ibid., p. 21.

56 Ibid., pp. 22–39.

57 Sanneh, Lamin, ‘Translations of the Bible and the Culture Impulse’, in The New Cambridge History of the Bible, Vol. 4 (Cambridge, 2013), pp. 104–105, 107Google Scholar.

58 Pennington, M. Basil, Lectio Divina: Renewing the Ancient Practice of Praying the Scriptures (New York, 1998), p. 151Google Scholar; Sterponi, Laura, ‘Reading and Meditation in the Middle Ages: Lectio Divina and Books of Hours’, Text & Talk XXVIII, 5 (2008), pp. 671, 673Google Scholar.

59 Pennington, Lectio Divina, p. xi.

60 Howard, Evan, ‘Lectio Divina in the Evangelical Tradition’, Journal of Spiritual Formation and Soul Care V, 1 (2012), pp. 56–77CrossRefGoogle Scholar.