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The formidable task accomplished by the members of the (jing-jiao) or "luminous teaching" community during the Tang Dynasty in China (618-907 CE), chronologically constitutes the first documented engagement between Jesus' message and the Chinese people. The entire group of Jingjiao manuscripts can be designated as the Corpus Nestorianum Sinicum, and two documents, the "Thus have I heard: On the listening of the Messiah", and also the "Discourse on the One-God", represent the main goal of investigation throughout this dissertation. As a preparatory step, the writer deemed it necessary to elaborate an interlinear version, in which the manuscripts were transcribed in sequential order and numerically organized by columns. Then, he was able to single out the different stages of development and the background in their composition of the final product that has been transmitted to us in the "Takakusu and Tomioka manuscripts" respectively. The theological value of the study focused on the individuation, exposition, and explanation of the "Christian Godhead, Christological, and Soteriological Concepts" that were contextualized using Chinese Buddhist, Daoist, and Confucian technical terms within both documents. Moreover, based on modern Chinese transcriptions and different translations with a more specific philological and historical approach, the author has included his own theological translation underlining the core faith elements of the Jingjiao community. Finally, for a deeper understanding and interpretation, the writer also has integrated a "proposed reading structure" that is the principal hermeneutical tool-key to approach both manuscripts within a new theological outlook and in the viewpoint of a new redating and authorship.

This web-based fulltext database of the Shitong 十通 provides image/text comparision and all other features of the Sibu congkan 09 Extended Edition. For more details see there. The Shitong, the "Ten Encyclopedic (or General) Histories", assemble ten central historical works, that aimed at covering all of Chinese history. They mainly focus on governmental institutions and their changes in duty or in name, but also assemble a great variety of sources and material under rubrics such as boarders, regional administration, the examination system, law, astronomy, catastrophes, bibliography, plants and animals etc. The genre was initiated by Du You in the late 8th century with his 200 volume work Tongdian and adapted, modified and extended in scope by the famous scholars Zheng Qiao (1106-1162) and Ma Duanlin (1254-1323). These works soon were published together as the "Three tong" 三通. In the 18th century new interest in the genre arouse and six continuations respectively extensions were published. While the first three works relied on an individual scholar, the Qing works were all imperially sponsored and officially published. Each of the later took one of the early works as his model. In 1927 the Qingchao Xu Wenxian tongkao appeared and the full set of "Ten tong" was published by the Commercial Press 1935-1937. The scanned and digitized version presented here is based on this edition. The compilation is structured according to the line of tradition into 3 "dian", 3 "zhi" and 4 "kao". For a chronological list of the ten titles, see below.\n\nList of the Shitong with title, author, and number of juan: 1 通典. (唐) 杜佑, 200 j. - 2 通志. (宋) 郑樵, 200 j. - 3 文献通考. (元) 马端临, 348 j. - 4 续通典. (清) 嵇璜、刘墉 等, 150 j. - 5 续通志. (清) 嵇璜、刘墉 等, 640 j. - 6 续文献通考. (清) 张廷玉 250 j. - 7 清朝通典.(清) 嵇璜、刘墉 等 100 j. - 8 清朝通志.(清) 嵇璜、刘墉 等 126 j. - 9 清朝文献通考. (清) 张廷玉 300 j. - 10 清朝续文献通考. (近代) 刘锦藻, 400 j.

在2019年夏天尚未結束前,沒有人會想到:一個貌似單純的逃犯條例修訂案居然可以成為延燒半年的反送中運動。百萬香港人在沒有大台的領導下,穿著黑衣、戴著口罩上街頭和理非,要求特首林鄭撤回修例草案。但林鄭態度強硬,堅持不修。港人於是加大力道、每個週末都上街頭:五大訴求,缺一不可。過程中有反抗者絕望地結束自己的生命,林鄭雖在龐大壓力下宣布撤回修例,但港警獲得中國官方的支持,反制抗爭者的行動愈趨暴力,逼使抗爭者從和理非快速轉向勇武派。以full-geared的年輕人為主的勇武派,被設備精良的港警丟催淚彈、用警棍打、用實彈射擊、逮捕、群毆、性侵、疑似被自殺。原本Be Water的游擊策略到了11月,甚至演變成進入中大、理大、浸大、城市大的陣地戰。烈火黑潮背後,是回歸22年的情結積累,反修例的6個月催化了反中的心結。歷經四任特首,中國治理方式全然改變,共產黨透過第二支線以中聯辦治港;在香港的菁英階層分化為民主派和親中派;港警在此次運動中更看出不再只聽令於港府。香港全城演變為支持建制派的藍區以及支持民主派的黃區,雙方在1124的區議會選舉決一勝負,民主派在超高投票率之下囊括了85%的議席,無疑給定性香港抗爭者為「暴民」的林鄭、建制派和中國政府丟了一枚震撼彈。從回歸前出於文化差異和經濟發展對中國的優越感,到近年對中的憎惡感,這樣的差異讓香港人在2012年反國教運動、2014年傘運和2015年的魚蛋革命中,不斷地重新界定自己的身分,要區別自己與中國。這場運動在香港本地是建制與民主的對抗,區議會的選舉只是中場,中國與香港的認同之爭,才正要開始。《烈火黑潮》是台灣媒體《報導者》對香港反送中運動的第一手紀實,書名描繪了白晝裡行進的大批黑衣人,黑夜裡燃燒的汽油彈,試圖用如此高反差的影像來表達香港人外在的肅穆與內在的憤怒。在六個月的實地採訪中,本書記錄了來自各行各業、不同世代、不分男女的行動以及他們對行動的看法,同時作為來自台灣的媒體,試圖透過香港人談香港,來給台灣讀者一個足以自我參照的文本。