395:
not God" and regarding Mark 12, he wrote that Christ could not be God because "there would be two Gods." He did however believe that Jesus was an actual son of God, not a mere human messenger. Hong depicted God like traditional
Chinese folk deities as an old man with golden beard, wearing a black dragon robe, and having a wife, known as the Heavenly Mother. He claimed that God's children included Jesus, himself and a host of little sisters in heaven, and that Jesus, Yang Xiuqing, and himself were born from God before heaven and earth existed. Hong's depiction of God and his intimate heavenly family is likely to have been based on his interpretation of how "Shangdi created humankind in his image". Hong also insisted that only God and Jesus could be described as
26:
580:, or members of other local tribal groups. Membership in the God Worshippers was eclectic; they counted businessmen, refugees, farmers, mercenaries, and members of secret societies and mutual-protection alliances among their ranks. The Emperor Worshippers were also joined by a number of bandit groups, including several thousand pirates led by Luo Dagang.
553:: God the Father (Shangdi) in the case of Yang and Jesus Christ in the case of Xiao. While speaking as Jesus or Shangdi, Xiao and Yang would necessarily have more authority than even Hong Xiuquan. Upon their return in the summer of 1849, Hong and Feng investigated Yang and Xiao's claims and declared them to be genuine.
515:
but the original, the Han tradition. The
Society was militant from its inception, due to the prevalence of both intervillage fighting and conflicts between Hakka and non-Hakka villagers. Generally, individuals did not convert alone, but rather entire families, clans, occupational groups, or even villages would convert
533:
With Hong's return, the God
Worshipping Society took on a more rebellious character. Hong began to describe himself as a king and explicitly identified the ruling Manchus and their supporters as demons which must be destroyed. The God Worshippers treated their entire community as a family, leading to
514:
shared some similar characteristics with traditional
Chinese secret societies, it differed in that the participants adopted a new religious faith that firmly rejected Chinese tradition as for the one established by the Manchu regime, since they believed that they were following the Chinese tradition,
394:
was called the nephew of Jesus. Hong
Xiuquan's writings expressed rejection of the divinity of Jesus, for example, denying that Jesus performed miracle healing on his own, but rather that it was God who performed them; also commenting on Romans 9, Hong wrote that "Christ is God's Heir Apparent... is
489:
after a missionary journey there in 1844 to spread Hong's ideas. In 1847, Hong became the leader of the secret society. The
Taiping faith, inspired by missionary Christianity, says one historian, "developed into a dynamic new Chinese religion... Taiping Christianity". Hong presented this religion as
506:
to preach their version of
Christianity. In November 1844, Hong returned home without Feng, who remained in the area and continued to preach. After Hong's departure, Feng traveled deeper and deeper into the heart of the Thistle Mountain region, preaching and baptizing new converts. Feng christened
399:(holy), warning his followers not to use this term for himself; he also insisted that his own title had to be written in an inferior position to Jesus the "Crown Prince" "Heavenly Elder Brother" (太子天兄), which was in turn to be written beneath "God the Heavenly Father and Great Shangdi" (天父皇上帝)
374:, the scriptural concept that all Christian believers become sons and daughters of God when redeemed by Christ. Hong did not claim to have a supernatural birth; Hong Xiuquan was merely regarded as the second eldest son of Shangdi after Jesus Christ, with Feng Yunshan as third eldest son, and
46:
567:
In
February 1850, local corps passed through a number of God Worshipping villages and threatened to kill the converts. In response, Feng Yunshan began to call for open revolt by the God Worshippers. In July 1850, the God Worshipper's leaders directed their followers to converge in
507:
this group of believers the "God
Worshipping Society". Hakkas from this area, generally poor and beset by both bandits and local Chinese families angry at the presence of the Hakka in their ancestral lands, found refuge in the group with its promise of solidarity.
454:. However, they corrected and adapted the missionaries' message to reach the Chinese, printing thousands of tracts of their own devising. Unlike the westerners, they were able to travel through the interior of the country and began to particularly frequent the
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because "Shang Di" is the pinyin romanization of two
Chinese characters: the first – 上, Shàng – means "high", "highest", "first", "primordial"; the second – 帝, Dì – is typically considered as shorthand for huangdi (皇帝) in modern Chinese, the title of the
840:
614:, which has been described as the "most gigantic man-made disaster" of the nineteenth century. The God Worshippers trained to fight were considered Protestant revolutionaries.
339:, 1832). He only briefly looked over and did not carefully examine it. Subsequently, Hong claimed to have experienced mystical visions in the wake of his third failure of the
494:, a faith that had been displaced by Confucianism (its corrupted version, used by the Qing to submit the Han) and dynastic imperial regimes. The next year, Hong and
686:
713:
541:. Hong Xiuquan left for Guangdong shortly thereafter to reunite with Feng. In the absence of both Feng and Hong, two new leaders emerged to fill the void:
465:, where local scholars competed for the chance to rise to power in the imperial civil service. One of the native tracts, Liang's nine-part, 500-page tome,
475:
in the mid-1830s, although it remains a matter of debate during which exact examination this occurred. Hong initially leafed through it without interest.
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1386:
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Malek, Roman; P. Richard Bohr (2022). "Jesus, Christianity and Rebellion in China: the Evangelical roots of the Taiping Heavenly Kingdom".
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On the 11th day of the first lunar month of 1851, which was also Hong Xiuquan's birthday, the God Worshipping Society proclaimed the
314:("Highest/Primordial God"), and other religious traditions. According to historical evidence, his first contact with Christian
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in 1837 and after failing for a fourth time in 1843, he sat down to carefully examine the tracts with his distant cousin
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and quickly amassed a force of 10,000–30,000 people. While the majority of the group were Hakka, some followers were
347:, believing that they were "the key to interpreting his visions" coming to the conclusion that he was "the son of
1479:
Kuhn, Philip A. (July 1977), "Origins of the Taiping Vision: Cross-Cultural Dimensions of a Chinese Rebellion",
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http://www.reformed.org/documents/wcf_with_proofs/index.html?body=/documents/wcf_with_proofs/ch_XII.html
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Dragon and Kangaroo: Australia and China's Shared History from the Goldfields to the Present Day
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914:. Sun Yat-Sen institute for the advancement of culture and education. 1935. p. 368.
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Taiping Theology: The Localization of Christianity in China, 1843–64
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The imperial examinations had a pass rate of less than one per cent.
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The Taiping Heavenly Kingdom: Rebellion and the Blasphemy of Empire
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430:(Canton). Their household staff and the printers they employed for
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establishment of a common treasury and a requirement of chastity.
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Market Economics and Political Change: Comparing China and Mexico
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a revival and a restoration of the ancient classical faith in
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807:. Vol. 2. Columbia University Press. pp. 213–215.
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Girt Nation: The Unauthorised History of Australia Volume 3
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In January 1848, Feng Yunshan was arrested and banished to
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who had been directed to rid the world of demon worship."
924:
Jonathan D. Spence, God's Chinese Son Chapter 20 (1996)
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Jonathan D. Spence, God's Chinese Son Chapter 15 (1996)
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Jonathan D. Spence, God's Chinese Son Chapter 19 (1996)
521:. On 27 August 1847, when Hong Xiuquan returned to the
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Jonathan D. Spence, God's Chinese Son Chapter 9 (1996)
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De Bary, William Theodore; Lufrano, Richard (2000).
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741:Historical Dictionary of Modern China (1800–1949)
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685:Lindau, Juan D.; Cheek, Timothy (January 2000).
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302:which drew on his own unique interpretation of
57:Christ who started the God Worshipping movement
1234:The Taiping Rebellion: History'", p. 33 (1966)
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642:In some translations, the name appears as the
298:) was a religious movement founded and led by
857:http://bookofconcord.org/sd-righteousness.php
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898:The Taiping Revolutionary Movement, Volume 1
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1428:. Seattle: University of Washington Press.
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318:occurred in 1836 when he directly received
1481:Comparative Studies in Society and History
936:The Chinese Face of Jesus Christ: Volume 2
382:was recognized as fifth brother of Jesus,
351:, Shangdi, and was the younger brother of
900:. the University of Michigan. p. 20.
655:, and is usually translated as "emperor".
53:, the self-proclaimed younger brother of
1556:Christian denominations founded in China
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938:(reprint ed.). Taylor and Francis.
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1013:"Taiping Rebellion (Chinese history)"
988:"Feng Yunshan (Chinese rebel leader)"
966:. Springer. pp. 85–95, 101–103.
624:Millennarianism in colonial societies
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1348:The Wobbling Pivot: China Since 1800
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606:, and declared the formation of the
426:(known at the time as Whampoa), and
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644:Supreme Emperor Worshipping Society
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1067:The Taiping Revolutionary Movement
791:The Taiping Revolutionary Movement
778:The Taiping Revolutionary Movement
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1526:History of Christianity in China
712:MacKlin, Robert (25 July 2017).
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1471:The Search for Modern China
859:paragraphs 4, 9, 10, and 25
743:. Scarecrow Press. p.
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386:as their sixth brother,
310:, based on the faith in
141:Traditional Chinese
1082:, pp. 67, 69, 80 (1996)
1017:Encyclopædia Britannica
992:Encyclopædia Britannica
843:11 January 2021 at the
512:God Worshipping Society
483:God Worshipping Society
368:God Worshipping Society
329:' personal copy of the
304:Protestant Christianity
270:God Worshipping Society
155:Simplified Chinese
30:God Worshipping Society
1346:Pamela Kyle Crossley,
739:Gao, James Z. (2009).
718:. Hachette Australia.
1541:19th century in China
896:Yu-wen Chien (1970).
610:, thus beginning the
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341:imperial examinations
308:Chinese folk religion
306:and combined it with
1454:, New York: Norton,
1188:Jonathan D. Spence,
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1104:Jonathan D. Spence,
1091:Jonathan D. Spence,
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1147:, pp. 81, 88 (1996)
602:against the ruling
418:began working from
378:the fourth eldest.
282:traditional Chinese
1474:, New York: Norton
1359:Franz H. Michael,
1317:Franz H. Michael,
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1219:Franz H. Michael,
1206:Franz H. Michael,
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1121:, pp. 79–80 (1996)
1108:, pp. 78–79 (1996)
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767:Gray (1990), p. 55
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1450:God's Chinese Son
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1277:p. 35 (1966)
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1261:35–37 (1966)
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479:Feng Yunshan
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473:Hong Xiuquan
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463:examinations
416:missionaries
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380:Wei Changhui
376:Yang Xiuqing
370:believed in
367:
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345:Feng Yunshan
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300:Hong Xiuquan
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185:Hanyu Pinyin
113:Qing dynasty
98:Hong Xiuquan
51:Hong Xiuquan
36:
18:
1416:Works cited
1373:Kuhn (1977)
481:formed the
456:prefectural
325:missionary
1520:Categories
1435:0295984309
1039:, p.
510:While the
460:provincial
438:—men like
413:Protestant
392:Hong's son
213:Wade–Giles
1509:144407449
1391:. Black.
793:20 (1973)
630:Footnotes
539:Guangdong
448:Qu Ya'ang
444:Liang Afa
428:Guangzhou
411:in 1807,
403:Formation
388:Shi Dakai
316:pamphlets
109:Guangdong
64:Scripture
1446:(1996),
841:Archived
618:See also
518:en masse
502:county,
337:Liang Fa
320:American
199:Bopomofo
85:Language
1410:Sources
1022:8 March
997:8 March
570:Jintian
551:Trinity
504:Guangxi
500:Guiping
492:Shangdi
487:Guangxi
452:Malacca
440:Cai Gao
362:Beliefs
312:Shangdi
119:Defunct
95:Founder
89:Chinese
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1501:177996
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529:Growth
446:, and
424:Pazhou
356:Christ
292::
290:pinyin
284::
276::
103:Origin
75:Region
1505:S2CID
1497:JSTOR
672:Notes
574:Punti
420:Macao
397:sheng
353:Jesus
106:1843
79:China
69:Bible
55:Jesus
1456:ISBN
1430:ISBN
1393:ISBN
1024:2013
999:2013
968:ISBN
940:ISBN
809:ISBN
749:ISBN
720:ISBN
693:ISBN
592:and
578:Miao
545:and
458:and
434:and
366:The
335:(by
286:拜上帝會
278:拜上帝会
268:The
161:拜上帝会
147:拜上帝會
122:1864
37:拜上帝會
1489:doi
745:136
485:in
243:IPA
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272:(
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