May we carefully nurture these cherry-blossom seeds in the sweet potato field until, in the love of Christ, they flower and bear fruit, becoming gospel pioneers who will help shape the future of both Taiwan and Japan.
Founder of Prominent Underground Church Released from Prison in China (July 4, 2026, The Guardian)
Can China’s Dong Minority Keep Their Unique Cultural Heritage? (June 26, 2026, The Diplomat)
News Update on Religion and Church in China, November 30, 2025 – March 20, 2026 (March 20, 2026, China Zentrum e.V.)
The Daughters Who Were Raised to Be Everything Under China’s One-Child Policy (June 6, 2026, Global Voices) When China ended the One-Child Policy in 2015, the shift was often described in demographic terms: declining birth rates, an aging population, and a policy adjustment to encourage more births.
In some ways, the challenge the older generation faced is the same as ours. If you are asked the three questions this report raises, what would be your answers in the 21st century?
The Chinese diaspora in Europe is transitioning from being a “mission field” (the recipient of gospel activity) to a burgeoning “mission force” (the agent of missional change).
On Wednesday, August 5, ERRChina will host an online book club discussion.
This book explores the expansion of what is involved in missions and member care, member care in different regions and different sectors, and staying the course in good practice.
If Chinese Christians can develop robust local sources of information and reflection, they can move away from a “nervous” existence and learn to navigate risks, mitigate pressures, and live out their faith meaningfully within the land they inhabit.
Long before the word “Trinity” was rendered into Chinese as sanwei yiti (三位一體), Christians in Tang China were already searching for language to express the mystery of Father, Son, and Holy Spirit.
I hope this book introduces Nee to a new generation of readers—not as a perfect figure, and not as a saint beyond criticism, but as a serious Christian thinker whose work deserves careful attention.
By looking not only at the church in China itself but also to Christian communities in the global Chinese diaspora, these scholars offer both cautionary tales as well as hopeful visions of what it means to be a witness to the “public God.”
The thought patterns formed by long-term, deeply embedded atheistic education and scientism remain a major epistemological threshold that Chinese diaspora Christians must cross in evangelism, as well as a stronghold that apologetics must address.
In the era of new media, every Christian is not only a user of media products but also a creator and distributor of content.
God is glorified as Christ’s followers become disciples, showing through their fruit—their true identity in him. The command here is not to bear fruit, but to abide.
