Conversion of Chinese Students in Korea to Evangelical Christianity: Factors, Process, and Types by Chang Seop Kang. [Evangelical Missiological Society Monograph Series]. Eugene, OR: Pickwick Publications, 2022, 242 pages. ISBN-10: ‎1666703524, ISBN-13: ‎978-1666703528. Paperback available on Amazon.
Readers in English-speaking countries are often aware of Chinese students attending universities in their country. Working with Chinese students has been a major focus of international student ministry in the past two or three decades. The title of this book attracted my attention since I had never heard anything about Chinese students in Korea.
This book is a study about the conversion processes for Chinese students studying in South Korea. The author is a long-term missionary among the Chinese diaspora and did the research work as part of his post-graduate studies in Korea. Being fluent in Korean, Chinese and English, he is able to provide insight for English speakers into a part of God’s work among Chinese students that would normally not be accessible. He provides statistics for South Korea, stating that “there are about 54,000 Chinese university students, and approximately 3,000 Chinese students are attending churches and Christian activities in more than 150 churches.”1 For a comparison with Chinese students in the US, readers can refer to the recent ChinaSource Quarterly and other articles.2
The author Kang’s purpose is stated at the outset:
The purpose of this study is to discover the primary factors, process, and types of conversion of Chinese students in Korea to Evangelical Christianity. Understanding why some factors are more positive in the process of conversion, whereas others may negatively affect the process can be beneficial to pastors who are reaching out to Chinese students.3
Kang points out that while the center of gravity of global Christianity has moved beyond the West, missiological studies are still heavily reliant on approaches from Western Christianity. Rather than a top-down, deductive research approach, Kang used a bottom-up, more inductive approach. He feels this kind of bottom-up approach may be more useful when conducting research on little-researched areas and provides a more context-specific missiological approach. This approach is known as “grounded theory”4 and is designed to generate new theories from empirical data. This qualitative approach allows for a rich and nuanced understanding of the conversion experience, grounded in the lived realities of the participants. With this methodology, Kang examines the primary factors, processes, and types of conversion experienced by Chinese students in South Korea.
The book delves into the factors that influence conversion, the process behind this transformative experience, and the resulting types of conversion. Kang’s work sheds light on the complex interplay of personal, cultural, and spiritual elements shaping these students’ journeys. Kang emphasizes that conversion rarely occurs as a single event but unfolds as a sequential, holistic process. The book identifies several steps leading to conversion, starting from initial encounters with Christian communities to significant turning points influenced by personal experiences and external factors. A recurring theme is the “experiential” nature of conversion—experiencing God’s grace and love emerged as the pivotal factor for many participants.
The study consisted of interviews with 30 Chinese student converts who converted after their arrival in Korea. All the interviewees have been baptized and are involved in their local churches. The demographic diversity among participants—including variations in age, academic focus, and length of stay in Korea—ensures a comprehensive exploration of the phenomenon. Kang’s interpretative framework enhances the study’s depth by emphasizing the subjective meanings individuals ascribe to their experiences.
The author visited the interviewees at their church meetings and services before conducting interviews. Each interview lasted 50-60 minutes and was conducted in Chinese. None of the interviewees had believed in any religion while in China and the majority had had no contact with Christians in China. Kang’s interviews covered four types of questions: 1) What was your life like before you became a Christian? 2) What made you decide to become a Christian? 3) What were the difficulties for you in becoming a Christian? 4) How did you overcome these difficulties?5
Kang begins with a robust biblical and theological understanding of conversion. He emphasizes the transformative nature of conversion as a turning from sin and toward Christ and the indispensable role of the Holy Spirit in the conversion process. The author uses a sequential model of conversion—from initial exposure, through crisis and quest, to commitment—incorporating both theological and sociological insights. This process-oriented approach underscores the gradual and multifaceted nature of spiritual transformation, challenging simplistic notions of instantaneous conversion.
Kang’s work emphasizes the importance of Christian professors, campus ministry organizations, and local churches in evangelizing and discipling Chinese students. The involvement of retired missionaries and bilingual pastors highlights the collaborative nature of ministry efforts. Kang found that cultural sensitivity, kindness, and the relational nature of Korean church members significantly impacted the students’ openness to Christianity.
The insights into Chinese cultural frameworks—including the influence of Confucianism, Marxism and atheism—offer valuable perspectives for understanding the barriers and bridges to faith for Chinese students. The book’s cross-cultural focus is a major strength. The author demonstrates a Christ-centered approach to engaging diverse worldviews.
Since this book is based on an academic dissertation, it includes a literature review. This can be helpful for anyone who wants to explore these topics in greater detail. For example, there are sections on the Biblical understanding of conversion and on social science perspectives on religious conversion. The author reviews various models and types of conversion. Kang gives an overview of Chinese student ministries and Chinese churches across Korean cities and universities. He also outlines the church in China since 1949 and of traditional Chinese religion and culture. These sections are good stand-alone overviews for these important topics and give references to more detailed treatments.
Kang does not shy away from addressing the challenges inherent in ministering to Chinese students in Korea. Cultural misunderstandings between Korean and Chinese pastors, linguistic barriers, and the limited presence of independent Chinese churches highlight the complexities of cross-cultural ministry. Yet, these challenges are met with practical suggestions, such as fostering collaboration between Chinese and Korean church leaders and leveraging the cultural competence of retired missionaries.
Kang gives an overview of the different types of international student ministry happening in Korea and provides a fascinating overview of the work of CHISTA6, a Korean ministry that focuses on Chinese students in Korea but has expanded its work to other countries, including the US.7 The leaders of CHISTA are Chinese pastors serving Chinese students in Korea, most of whom are Korean seminary graduates.
The book’s impact extends beyond the Korean context. Kang’s analysis of conversion types and motifs—intellectual, mystical, experimental, affectional, revivalist, and coercive—offers a schema that can inform work in other contexts. By situating these motifs within broader social and historical conditions, the study provides a framework for understanding how conversion trends intersect with global dynamics. The book also challenges readers to consider how the gospel can be contextualized without compromising its core truths.
For pastors, missionaries, and Christian educators, Kang’s research offers a treasure trove of practical insights. The emphasis on personal evangelism and discipleship resonates deeply with the Great Commission mandate. By equipping readers with an understanding of the cultural and spiritual journeys of Chinese students, the book empowers the church to engage in more effective and compassionate ministry. The findings also call for greater investment in diaspora missions. As Kang notes, the presence of international students represents a strategic opportunity for advancing God’s Kingdom. The role of Christian professors, campus ministries, and local churches in nurturing these students’ faith journeys is highlighted as a critical area for missional focus.
Kang’s careful scholarship, coupled with his missional heart, makes this book an essential resource for anyone engaged in diaspora missions or cross-cultural evangelism. As he states, “Christians living in this globalized world have unprecedented opportunities to reach out to foreigners in their homeland with the gospel and Christian love and hospitality.”8
Our thanks to Pickwick Publications for providing a copy of Conversion of Chinese Students in Korea to Evangelical Christianity: Factors, Process, and Types by Chang Seop Kang for this review.
- Chang Seop Kang, Conversion of Chinese Students in Korea to Evangelical Christianity: Factors, Process, and Types, Evangelical Missiological Society Monograph Series, (Eugene, OR: Wipf and Stock Publishers, Kindle Edition), 8.
- For recent numbers on Chinese students in the US, see “From Run to Return,” ChinaSource, December 18, 2024, accessed June 2, 2025, https://chinasource.org/resource-library/articles/from-run-to-return/. Other articles can be accessed under the topic “campus ministry.”
- Kang, Conversion of Chinese Students in Korea to Evangelical Christianity, 15.
- “Grounded Theory,” Wikipedia, accessed March 19, 2025, https://en.wikipedia.org/wiki/Grounded_theory.
- Kang, Conversion of Chinese Students in Korea to Evangelical Christianity, 16.
- CHISTA is an abbreviation for “Chinese Students All Nations”. “The goals of CHISTA can be summarized as follows: (1) to save souls—to seek the conversion and spiritual transformation of Chinese students so that they can transform China in the future; (2) discipleship training—to make disciples who can change Chinese society when they return to China; and (3) to mobilize students for world mission. CHISTA has three major ministries: (1) organizing the annual four-day retreat during the Full Moon Festival, mainly targeting converted students, with the purpose of renewing their spiritual life and mobilizing them for world mission; (2) evangelizing twice a year to non-Christians; (3) running a leadership school, offering three different sets of courses for lay leaders, seminarians, and holders of doctoral degrees in theology.”See Kang, Conversion of Chinese Students in Korea to Evangelical Christianity, 61-62.
- For information on activities in the US, see “CHISTA USA,” accessed April 7, 2025, https://www.chistausa.org/.
- Kang, Conversion of Chinese Students in Korea to Evangelical Christianity, 49.
