Editorial reflection and analysis on issues shaping Chinese Christianity.
I have been involved actively in China ministry since 1996. I often tell people that those years have been some of the most exciting times for China, her government and her church. Just as I was actively getting involved, the Chinese government was beginning to wrestle with what place people of faith could have in Chinese society. It seems clear that they are still wrestling with that question today!
Urbanization has irreversibly changed the landscape of Chinademographically, socially, geographically, and economically.
In our previous post, "How to Fail at Philanthropy in China," we shared some insights from Clare Pearson in Beijing, based on her experience with corporate donors in China. Clare presented these last month at Philanthropy and China: A Time of Promise, a conference sponsored by the International Association of Advisors in Philanthropy.
Is there religious freedom in China? The answer, of course, depends on the meaning of the term "religious freedom"
At a recent conference on China hosted by the International Association of Advisors in Philanthropy, Clare Pearson of Charitarian Magazine in Beijing offered some helpful tips.
Christianity in rural China is heavily influenced by concepts of Chinese folk religion and functions in many ways like a folk religion. This is due to the influence of traditional religious concepts and the limited education among most rural people. Folk concepts observed in rural Christianity include predilection for the mysterious including evidence of supernatural power, obsession with objects (the evil of unspiritual objects as well as the benefit of spiritual objects like pictures of Jesus or crosses), an intuitive desire for ritual to express one's faith and other aspects to be discussed below.
Why China's most privileged youth generation ever is still looking for more.
It's been awhile since a new book has found it's way onto my must read list, but I suspect that a new one Age of Ambition: Chasing Fortune, Truth, and Faith in the New China by Evan Osnos is going to end up there.
This is a picture of the skyline of Pudong, the glitzy business district of Shanghai. For a time, that tall building with the hole in the top was actually the world's tallest building. It was soon beat out by the Burj in Dubai, and, as you can see, by the new building going up right beside it.
Statistics released by Beijing think tank in January reveal that emigration from China is at its highest level ever, with 9.34 million leaving the Mainland in 2013. China is the world's fourth largest country for emigration, coming behind, India, Mexico, and Russia.
As with most questions of a linguistic nature, the answer is a bit complicated because in English the term "church" can refer to either a gathering of believers or a building where those believers gather. In other words, we can use the term "church" to call any and all gatherings of believers, regardless of the existence of a building. Generally speaking, we can infer from the context what is being discussed.
The people of China have a history of being ambivalent toward knowledge and technology imported from the West. The ti-yong debates of the late-19th and early- 20th centuries highlighted their desire to enjoy the practical benefits (yong) of Western learning while maintaining the essence (ti) of Chinese culture. The rush toward Westernization that seemed to characterize the 1980s was subsequently replaced by the "China Can Say No" spirit of the 1990s. With China's rise in this century there is a new confidence in China's ability to chart its own unique course.