A Tale of Two Chinas (2)
This is part two of a three-part series exploring Hugh Battye's book, A Tale of Two Chinas, where he shares the account of his fifteen years living in the mainland.
This is part two of a three-part series exploring Hugh Battye's book, A Tale of Two Chinas, where he shares the account of his fifteen years living in the mainland.
Ten Years After the Charity Law: Whither Chinese NGOs? (July 21, 2026, Made in China Journal) While the Party-State’s firm grip on civil society has long rested on its formidable coercive capacities, it has increasingly sought to complement regulatory control with ideological legitimacy.
Unlike Their National Team, Chinese Fans Never Miss the World Cup (July 10, 2026, The World of Chinese)
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)
To serve effectively in a Chinese American church, pastors must address a more fundamental issue: securing a legal status that allows them to live and minister in the country.
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.
What happens to faith when the structures that once sustained it become uncertain?
A red bridge in China spanning a river in a lush green forest area.
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.
The phenomenon of child prostitution is closely related to human trafficking, the collapse of social values, poverty in Indigenous families, and the violence and inhumanity of the sex industry.
Peace in Chinese culture, for example, often means requiring others to be the same as oneself, whereas biblical peace means being able to live with people who are different.
In a context where public space is restricted and church institutionalization is still taking shape, the “community of virtue” reminds the Chinese house church that public theology is not only about how the church speaks to the world, but also about whether the church itself lives out a life of peace, justice, humility, and mutual service.
Can the Malaysian Chinese Church shift from a community primarily concerned with its own survival to one that participates in the holistic mission of God and seeks the peace of this land?