In recent years, the Chinese government has tightly controlled the dissemination of key societal information while treating grassroots Christianity like a political opponent. This situation has left independent Christian researchers in a predicament as they struggle to access the necessary research materials while fearing unintentionally harming Chinese Christians, particularly well-known independent scholars.
What the latest plan for Protestant leadership in the TSPM and CCC tells us is that Xi Jinping continues to attract or compel Christians to align themselves with traditional Chinese culture and, as important, with the Chinese Communist Party’s agenda.
As a result of the happiness group, our church experienced significant growth, even doubling in size. Witnessing God’s work among us during the pandemic, we went on to establish our own missionary society in X Province, dispatched a small group of individuals.
In his reflection on cultural heritage, Rev. Chow acknowledges that while no one has physically seen a dragon, it stands as a potent spiritual symbol for the Chinese, embodying a complex and profound mix of emotions—a reverence filled with honor and dignity. Rather than dismissing the dragon for its mythical nature, Rev. Chow proposes that we "value it doubly, as an integral part of our treasured traditions."
Chinese Christians are not only receivers of traditional culture but also reformers of contemporary culture and creators of emerging culture. When reflecting on the complex relationship between the gospel and culture, we need a grand and holistic Christian worldview, capable of carrying the gospel’s tolerance of, challenge for, and renewal of culture.
The Bible presents us with good reasons both for celebrating dragons and for slaying them. Insofar as they represent those unfallen throne guardians of heaven, they should be duly revered; and insofar as they represent that fallen seraph Satan, they should be crushed underfoot.
In honor of women’s month, we’ve highlighted the experiences of women in China ministry on the blog. Today, we’re expanding our lens to look back at articles published on how Chinese women’s lives have changed in the past century, how they are working in the church, and their triumphs and struggles.
Today it is difficult to talk about the church in China without referencing China’s church outside China. Many leaders operate with one foot on Chinese soil and the other abroad, either by virtue of their frequent international travel or via offshore organizations through which their voices are amplified, making them spokespersons for a movement that transcends China’s borders.
Let us pray for those who are still living in darkness and feel so stuck in the massage parlor in the urban villages. Let us pray for workers to reach them, for alternative jobs and safe houses to provide a way out, and for proper trauma counseling to help them process their past.
I was blessed to have lived and worked in China for much of my adulthood and be able to hold up my part of the sky. Does this contradict the point I made above about being limited by my gender? Life is more nuanced than blanket statements. Both are true for me, at times I felt limited by my gender and at times I felt not limited by it.
The British Chinese community holds a relatively open attitude towards faith and Christianity. There is a significant curiosity about its social, cultural, and ethical dimensions amongst those who appear to be religiously unaffiliated in the census. The appeal of Christianity appears to extend beyond its spiritual teachings, touching upon a desire for community, understanding of British culture, and alternative perspectives on contemporary issues.
What is needed is people who know Jesus and love Tibetans enough to find ways to engage them personally, enough to walk with them through faltering steps of faith, and enough to endure long enough in the field that seeds sown find their way to good soil, hearts God has already prepared.