本土化宣教运动 历史的回顾
过去一百多年来,为数甚多的中国本土化宣传运动,可概括地归纳为福音出中国、出中华、及出中原三大类别。本文为读者简介其中最重要的… …
Editorial reflection and analysis on issues shaping Chinese Christianity.
过去一百多年来,为数甚多的中国本土化宣传运动,可概括地归纳为福音出中国、出中华、及出中原三大类别。本文为读者简介其中最重要的… …
In the historical news department, the Catholic news service UCA recently wrote about the discovery of a gravesite in Henan Province that is believed to be a burial site of the Nestorians, the earliest Christians to reach China in the Tang Dynasty.
China's "official" churches (those operating under the auspices of the Three-Self Patriotic Movement) are fairly often associated with terms such as "restrictive," "government-sanctioned," or even "Communist-controlled." Granted, one does not have to look too far within China's religious bureaucracy and its associated policies and practices to find evidence that would justify such notions. Unfortunately, however, the perception of the official church which these labels create tends to mask much of what is actually happening on the ground in TSPM-affiliated churches.
Thirty years ago, I set off for what I thought would be a one-year teaching stint in China. Twenty-eight years later, I moved back to the States. Either I'm really bad at math or that was one very long year.
Over the years many foreign faith-based entities have made what might best be described as a "survey trip" to China. The purpose is ostensibly to understand what is happening on the ground and to discern whether, and how, their particular organization could begin a China work.
The church in China is often viewed through two prevailing and related paradigms. The "persecuted church" paradigm positions the church and the Chinese government in perpetual opposition to one another, while the "Christian China" paradigm sees Christianity as bringing a new moral order to China and foresees the day when the church will usher in political change.
The new year is upon us, and McKinsey China has come out with a new set of predictions for 2014. A key theme running through these predictions is a significantly changing labor market, particularly as a result of advances in technology and the way it is being utilized both in the workplace and by consumers.
I recently ran across a post called "Pagan Practice in China's Shanxi Province," which included some intriguing photos of traditional customs.
The mainland think-tank Pacific Institute for Social Sciences recently translated an article by Professor Liu Peng, titled Three Issues Concerning Chinese House Churches. This article provides and excellent overview of the history and current situation for house churches in China.
It dawned on me recently that no one has commented on a recent phenomenon: famous Chinese movie directors injecting Christian and related religious elements into contemporary Chinese movies.
Mention the church in China and the conversation invariably turns toward China's religious policy, the underlying assumption being that the Chinese government is bent on suppressing Christianity. In the most recent issue of ChinaSource Quarterly we take a closer look at this question. As with most things in China, both the stated policy and the observable reality belie a complexity that makes it extremely difficult to generalize about the relationship between church and state in China.
Homelessness is not a social problem normally associated with China; however, it appears to be growing, particularly among the population of migrants who have moved into China's cities.