University of Nanking - Linguist Yearbook (Nanking, China)

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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

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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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SOCIAL LIFE 97 SOCIAL LIFE V The solemn, long-faced, sanctimonious missionary is out of date. -ln fact, if he ever existed, and there is abundant evidence to show that he did not, he has long since joined the company of the dodo, the dinosaur, and other extinct species. Given, a group of Language School students, any time. any place, under any circumstances, and you have proof more than ample to convince the most skeptical. F rom the tirst morning when we haltingly introducedxourselves, until the present moment, our work has in itself been characterized by such a fSpirit of comradeship and social-mindedness between student and stu- -dent and between students and faculty that arbitrarily to select a group -of activities and classify them as .Usocial life is to leave a false umpression. W'e cannot. however, include everything, and if we Sketch only the high lights, it is with the hope that you may be able Ito fill in something of the background of larger fellowship which we -enjoy in the Nanking Language School. ' '-Those absenting themselves from this party do so at their own risk was the gruesome warning attached to thenotice of our first get Together and get acquainted party given by the advanced students -early in October at the home of Mr. and Mrs. James McCallum, and anyone who had the bad judgment to think of staying away certainly Pan a risk-the risk of missing a good time. Shall we ever forget it-the riclcsha ride over when ricksha rides had not yet lost their novelty, the usual blood-curdlmg quarrel with the coolies. and then the lantern-lighted yard and the jollity of Three Deep. It was not -an outdoor party for long, however. Before everyone had stumbled more than twice, we were lI'ldOOI'S and engaged in hunting through dusty corners of our brains for stunts,,' those born in January pre- fsenting one stunt, those born in February another, and so on. u QQ Oman jesse ran was present of course. Du sh wygwha ran has probablybeen translated in ways that are various, but we doubt whether it ever created the sensation that it did when rendered by Louie Bysted as f-And Ikie said to his little boy, 'This is one grand Ship. ' It was on this occasion too, that we were first introduced to that immortal classic In My Little Cottage .Pudding by the Sea. As sweetly and harmoniously sung by Earl Otto and judy Allen, it had -Hn appeal to the emotions which mere printed words can never have, .but we quote a stanza for what it is worth.