The Water We Swim In
We bring to China our view of the world and our place in it, our sense of “the way things ought to be,” our values and priorities. Through this lens, we try to make sense of a culture and people very different from ourselves.
Editorial reflection and analysis on issues shaping Chinese Christianity.
We bring to China our view of the world and our place in it, our sense of “the way things ought to be,” our values and priorities. Through this lens, we try to make sense of a culture and people very different from ourselves.
But precisely in its tension—between loss and arrival, between anxiety and faith—it may be stepping into a new role: not only as a window into China but as one of the most strategic platforms for gospel ministry among Chinese people worldwide.
Among these Christian scholars are those who have newly embraced denominational identities, begun to promote interdisciplinary dialogue beyond traditional theological–philosophical impasses, and reopened a robust debate about the role of faith in scholarship, Chinese church history, and contemporary life.
Earlier this month brought word that dozens of pastors and leaders of Zion Church, one of China’s so-called megachurches with locations in Beijing and around the country, had been arrested.
This conference is a good reminder to Christians that the ultimate purpose of even something seemingly cold and private like theology is ultimately to equip ourselves and our fellow believers to better love God and one another.
In Chinese culture, perhaps no circle is more cherished than the full Mid‑Autumn moon. Reunion is the heartbeat of this festival, and the moon’s flawless face is its emblem.
The utilization of diverse resources is needed if we are to effectively and robustly train Chinese missionaries and churches to be an invaluable contributory force to Christian mission.
Surveying the fraught relationship between church and state in China, the late Chinese church historian Daniel Bays asserted that government control of religion has been a constant feature from Imperial times to the present.
Traditional China’s worldview—Confucianism, Daoism/folk religion, Buddhism, and the management of “heterodoxy”—shaped how Christianity was first seen: foreign, sometimes tolerated, and often misunderstood.
Chinese students are not just recipients of ministry but future leaders—pastors, entrepreneurs, educators, and bridge-builders in the global church.
Unlike Chinese Gnosticism, which emphasizes "feelings dominating, reason suppressed, and the mind set aside," Orthodox spirituality emphasizes "reason as gatekeeper, mind in charge, and feelings set aside."
I used a soccer match as an analogy for forming effective teamwork in an outreach program for delivering holistic blessings to the community. The ministry can be initiated by a faith-based non-profit with church members joining the endeavor.