Imperial examinations in the context of "God Worshipping Society"

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⭐ Core Definition: Imperial examinations

The imperial examination (Chinese: 科舉) was a civil service examination system in Imperial China administered for the purpose of selecting candidates for the state bureaucracy. The concept of choosing bureaucrats by merit rather than by birth started early in Chinese history, and the first earnest use of written examinations as a method of recruitment appeared under the Sui dynasty (581–618). Its systematic implementation began during the Tang dynasty (618–907), when examinations became a regular channel for bureaucratic appointment and the dominant path to high office. It was further expanded during the Song dynasty (960–1279). The system lasted for 1,300 years until its abolition during the late Qing dynasty reforms in 1905. The key sponsors for abolition were Yuan Shikai, Yin Chang, and Zhang Zhidong. Aspects of the imperial examination still exist for entry into the civil service of both China and Taiwan.

The exams served to ensure a common knowledge of writing, Chinese classics, and literary style among state officials. This common culture helped to unify the empire, and the ideal of achievement by merit gave legitimacy to imperial rule. The examination system played a significant role in tempering the power of hereditary aristocracy and military authority, and in the rise of a gentry class of scholar-bureaucrats.

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👉 Imperial examinations in the context of God Worshipping Society

The God Worshipping Society (simplified Chinese: 拜上帝会; traditional Chinese: 拜上帝會; pinyin: Bài Shàngdì Huì) was a polytheistic religion formed in the 19th century under the influence of Protestant Christianity, incorporating elements of Chinese folk religion and Buddhist concepts. It denied the doctrine of the Trinity, honored God as the supreme deity, with Jesus as the crown prince and second in status, and Hong Xiuquan, the founder, as the second son of God. Yang Xiuqing and Xiao Chaogui, through spirit possession, claimed to be the "Heavenly Father Descending to Earth" and "Heavenly Brother Descending to Earth" respectively, acting as spokesmen for the Heavenly Father and Jesus. Hong's first contact with Christian pamphlets occurred in 1836 when he directly received American Congregationalist missionary Edwin Stevens' personal copy of the Good Words to Admonish the Age (by Liang Fa, 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 imperial examinations in 1837 and after failing for a fourth time in 1843, he sat down to carefully examine the tracts with his distant cousin Feng Yunshan, believing that they were "the key to interpreting his visions" coming to the conclusion that he was "the son of God the Father, Shangdi, and was the younger brother of Jesus Christ who had been directed to rid the world of demon worship (Qing dynasty)."

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Imperial examinations in the context of Li Jingfang

Li Jingfang GCVO (李經方; 1854 – 28 September 1934), also known as Li Ching-fong, was a Chinese statesman during the Qing dynasty. Being the nephew and adopted son of the late statesman Li Hongzhang, he served in his adoptive father's secretariat in his youth. In 1882, Li Jingfang obtained the second highest degree in the imperial examinations and subsequently obtained appointment in the Qing foreign service because of his knowledge of English. In 1886–89, he worked as a secretary to the Qing legation in London and in 1890-92 he served as the Qing minister to Japan. He is mostly known for having signed the Sino-Japanese Treaty of Shimonoseki in Li Hongzhang's stead in 1895. He was appointed as an Honorary Knight Commander of the Royal Victorian Order by Queen Victoria in 1896 and was promoted to a Honorary Knight Grand Cross a few years later in 1909. He also served as the Chinese Minister to London in 1909–1910.

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