University of Nanking - Linguist Yearbook (Nanking, China)

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COURSE OF LTCCTURES 95 Logos, the Source of Light and Life of all time. When truth is found in other religions the Christian need have no cause to fear: for lall truth comes from God the Father of all. Buddhism since the revolution has been growing. Temples are Still being built and old ones repaired. A few years ago two thou- sand priests were ordained at one time. Plans are made for a Buddhist University. The Mahayana is the form of Buddhism found in Chinag it has for its motive To save all living Human Beings. This religion has undergone a great transformation since its 'introduction into China about 61 A. D. 'China and Indiaboth have had their influence upon it. It is said that Indian Zoroasteriau and 'Christian tNestorian Churchj intluences were at work, especially -during the middle ages, up to the 10th century. Some of the teachings of Buddhism are, Works of Faith, Monasticism, The Coming of a Messiah from the West, Masses for the Dead, The Trinity. i . Ten Schools exist in Buddhism, some of which have lost iintluence. One is the School of the Law, one has The Gospel -and each has its own literature. Of the more active schools the Chang -and Pure Land Sects are the most active. A typical temple of the Chang Tsung contains the following symbolisms. As one enters the main gateway he looks into the face of the Smiling Buddha, their Messiah. He next notes the four kings -arranged along the walls, the Black King from the North with his pearl and snakeg the lVhitc King from the East with sword in hand: and then the Red and Blue Kings from the south and west with umbrella and guitar. He then sees the patron saint of the temple and .the Head Guardian who represents holiness and justice and who is -looking into the face of the patron saint. Thus justice is restrained .and law and grace meet. A In the main temple images represent Law, Buddha and the Com- 'munion of Saints. Here also are the lesser dignitaries down to the ,Kitchen God. Behind the altar with its hangings and smoking 'incense is foundthe Trinity. It consists of three images to represent The Great Physician of the Lost 'Paradise in the East, in the center the Historical Buddha who works in the present with all its distress, :and on the left Anitava or King of The Western Paradise. The flatter idol becomes in the Pure Land Sect another trinity. Dr. Reichelt pointed out reasons why Buddhism has had such a hold upon its adherents throughout the past. He closed with a plea Ithat the Truth for which the Buddhists seek might be clearly and fully xrevealed to them through jesus Christ. Some of the girls from. the dormitory refused to use rickshas during the early part of the winter. One preferred the Franklin-Otto, -and several others the Spreng-buggy.

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94 TI-IE LINGUIST Richardson of the Nanking Theological Seminary also gave us opportunity for deep reflection when he said. One is responsible for the power one might have. In the light of such a thot one dare not neglect the privilege of prayer or fail to make the effort to develop the best in oneself. The indispensibility of Love was beautifully interpreted by Mr. Frank Garrett of the Disciples of Christ. Love was given first place and tho knowledge is necessary, the facts of knowledge should be interpreted in the light of the spirit and life of.jesus,,Christ. Faith justified! Yes, fully and truly in the relating of stories about the harvest of souls from seed sown years before and so Mrs. Smith of the China Island Mission, proved the infallibility of God's powers. A strong message from Dr. Coulter of Western Reserve Univ., helped quicken us in guarding against the snare of perversity. For the good that I would, I do not but the evil which I'would not. that Ido. One felt consciously strengthened as one listened to Dr. C. T. Paul of the Disciples of Christ, who measured life in its every dimension, proving the wondrous capacity for service possible to everyone. Miss Porter. of Teacher's College, Columbia Univ., re- freshed our memory about the need of self-control. 'We had already learned the vital truth that in this land especially, loss of temper is a detrimental attitude. Everyone surely desired more than ever to get a firmer grip on himself after hearing Miss Porter. Truly no greater inspiration was derived from anyone than from Mr. Saunders, the blind evangelist of the China Inland Mission. Thru privations undergone during the Boxer trouble he has been deprived of his sight but not of his faith! Keen and vigorous he preached the joy of the Christian religion and his radiant countenance gave proof that one can overcome all things. Had he not spoken, the joyousness of his personality would have been an inspiration. Thus, week by week, new treasures are unfolded to us, new visions of our task come to us leaving us stronger and happier. Whoever could inwardly cherish and foster denominational barriers after such infallible proofs of the four-square love of God truly needs a new vision and a larger faith. ' ' I4.M. S.? M. s. g BUDDHISM Lccfwcs by K. L. Reiclzell, Plz. D. Christian Mission to Buddhists, Nauking. On November 21 and 24, 1922, Dr. K. L. Reichelt of Nanking, with two illuminating lectures gave the students of the Language School an insight into the mysteries of Buddhism. In speaking of the approach to Buddhism Dr. Reichelt emphasized that it is Christ and not Dogma that is at the center of Christianity. It is the Missionary's duty to give to the people of China the whole Christ, the

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96 'l'H,li l,lNGUIS'l ' COURSE OF LECTURES Hy Re-zf. Franle Rawlimmzi, 17.19. Editor of the Cliivzvse Rt't70.l'll't'l' on Some Elvimwzts in the Spf-ritual lnlzvrifanrv of Cliilna. This subject was treated in eleven lectures. The general aim was- to study, to some extent, Qlj, the religious psychology of the Chinese- and QZJ, the points of contact between Christian and Chinese religious- concepts and attitudes. The first 'lecture dealt'with The Approach. This showed how the first responses of the Chinese to the Christian message are apt to- lme to the ideas already known to them. Throughout this and all the lectures it was evident that there is no distinction between religious and secular life in China. The second lecture gave a running' description of temples and images under the title The Objective Reminders of Religion. The religious systems of China were than treated briefly, Confucianism being included. Considerable attention was paid to Confucian ethics, both as taught by Confucius and as heldf by Coniucianists, and the close approach at some points to Christian ethics emphasized. In connection with Buddhism the ,l-linayana and. Maha fana s stems were noted and com ared. The nadir of reli ious l Y P g life in China was found in Taoism, and in the lower idolatrous aspects. of Buddhism. The lectures then dealt with some religious conceptions of the Chinese derived in large part from these religious systems. lim turn the Chinese conceptions of sin, salvation, prayer, veracity the soul and the future life were discussed, all being illustrated by reference to Chinese literature and custom. Two lectures were given to the subject Some Chinese ldeas of a supreme Being. Here it was shown that while the worship of a. Supreme Being has been secondary in emphasis, yet many references to the concept of a Supreme Being are found scattered throughout literatureg thesereferences have to do, in the main, with the characters. for Heaven, S-hangti and Shen ln connection with these ideas of a Supreme Being and the religious conduct of the people, many' true theistic ideas were pointed out. The germ of faith, the sense of personal and social responsibility, together with the prominence givenr to love were, with others, presented as important permanent elements in the religious life of the Chinese. Some attention was given to the points of conflict between Christianity and Chinese religions. The correlation of Chinese ethical ideas with conduct was treated in a general way. The importance of preserving the valuable elements ini national festivals was also indicated. Comparison was made of some Christian and Chinese religious ideas, and the way these Christian ideas im rove upon the Chinese religious ideas indicated. And finally it was sliown how Christ's revelation of God and lflis Sonship make available to the Chinese that fellowship with God which they have 'failed ,to emphasize or experience to any extent personally, and. provides that life which is the only dynamic of true spiritual living. 0