Editorial reflection and analysis on issues shaping Chinese Christianity.
Crossing a cultural boundary inevitably leads to cultural clashes. Sometimes the clashes occur at the point of behaviors and customs, such as eating, drinking, or even how to cross a street. More often, however, the clashes occur at the deeper level of cultural values — beliefs about what is right and wrong or how how the world ought to be ordered.
In recent months I have been delighted by the exposure Chinese Church Voices has provided to indigenous perspectives on faith and mission. The simple blog provides an important window for non-Chinese speakers into questions Chinese Christians are raising. In turn, it provides those of us in the West with an opportunity for greater dialogue and understanding.
In recent years, some churches in China have begun to think about and become more involved in cross-cultural ministry among China’s ethnic minorities. In August the Mainland site Gospel Times published an article about efforts by some churches in eastern and northeastern China to establish churches in minority areas.
In addition to church leaders and ordinary Christians using online forums to discuss matters of faith, academics are joining the conversation as well. On his blog, Professor Liu Peng recently wrote about the relationship between poverty and “spiritual backwardness,” which refers to a spiritual void, or lack of spiritual beliefs. Writing from the perspective of sociology, Professor Peng argues that the most serious type of poverty in China is the “poverty of faith,” and unless that is addressed the problem of material poverty cannot be solved.
Much is written these days about what makes China tick. It's the pragmatism. It's nationalism, and the desire to be a player on the world stage. It's "socialism with Chinese characteristics," which to some is just another way of saying capitalism.
In September, the mainland site Christian Times published a piece originally posted on the China Home Schooling Alliance website about Christian education in China. In the article titled “Church Schools or Home Schooling?”, the author lays out what he believes to be the difference between Christian education conducted within a church setting and home schooling. He then sets out to argue that home schooling is the most effective way for Christians to educate their children.
The article provides an interesting glimpse into a conversation online taking place among Christians in China regarding an important issue. Due to the length of the original article, it is posted in two parts. Part 1 was posted on December 9, 2014.
In September, the mainland site Christian Times published a piece originally posted on the China Home Schooling Alliance website about Christian education in China. In the article titled “Church Schools or Home Schooling?”, the author lays out what he believes to be the difference between Christian education conducted within a church setting and home schooling. He then sets out to argue that home schooling is the most effective way for Christians to educate their children.
Given the relatively opaque nature of China's church, international organizations have often found it difficult to know where to connect. Chinese representation at several high-profile international conferences in recent years has, in some ways, been a welcome breakthrough. These events have ostensibly helped to bring together a wide spectrum of leaders from within China with those from abroad who are seeking to partner with them.
In Mobilized Merchants - Patriotic Martyrs, Dr. Timothy Conkling sheds much-needed light on the relationship between China's unregistered church and the Chinese Party-State. The dissertation research that forms the basis for the book set out to answer the question of why Chinese Christians are persecuted and how they respond to this persecution.
On November 1, 2014, The Economist published an excellent article about the church in China, titled "Cracks in the Atheist Edifice." Written by veteran correspondent Rob Gifford (author of China Road), the article gives an overview of how the church (and individual Christians) in China are stepping out of the shadows, and the various ways in which the government is being forced to deal with this growing and more visible church.
As the church in China has become increasingly global in its outlook and better connected relationally (if not organizationally) to the larger global church, its leaders are seriously weighing their role in the task of world evangelization. This cross-cultural vision is not new, either for the Chinese church globally or for the church in China; however, it is the resources, connections and capabilities of the urban church that are now making possible the emergence of a new missions movement from within China.
Chinese young people are no different from their counterparts anywhere in the world in that a main question they face is the one of whom to marry. China’s rise and modernization has, in some ways, made this a more complicated question as ideas about marriage and qualifications for a spouse have evolved.