Editorial reflection and analysis on issues shaping Chinese Christianity.
The author describes, from his observations and experiences, several often overlooked areas in China's early involvement in international missions. These include visa issues, language learning and missionary supervision and care. Prototypes for ministry are also suggested. The writer hopes that the self-reflection and sharing with fellow workers will result in intercessory prayer from members of Christ's Body and in their enlightenment.
"Cataclysmic" is how I describe the impact I foresee of the recent decision of Beijing's educational establishment to allow HSK test takers to type instead of write.
"HSK" stands for hanyu shuiping kaoshi (). Beginning in 1992, the HSK tests Chinese proficiency just as the TOEFL (Test of English as a Foreign Language) tests English proficiency. Revised in 2009, it's now called the "New HSK."
Well, the cat's out of the bag and Xi is indeed akin to Li Shi Min, as he talks about the "China Dream" and leading China into its "new renaissance", in other words, its new golden age.
A pastor of a large house church in Beijing talks about the lessons the Chinese church can learn from the church in South Korea.
In a lengthy article calling upon his colleagues to adjust their practices in China, Welshman Timothy Richard described the way in which he imagined the foreign community was viewed by Chinese people.
Misconceptions abound regarding what the Constitution of the People's Republic of China has to say about religion. The government trumpets the fact that the freedom of religious belief is enshrined in the Constitution. And we often hear about the constitution forbidding the teaching of religion to those under 18.
I thought it would be interesting to take a look at what the constitution has to say about religion and religious freedom.
Visitors to China often remark at the speed with which cities, or large portions of cities, seem to suddenly appear. Pudong and Shenzhen have risen literally out of nothing to become urban showpieces and major financial centers. The "Bird's Nest" stadium that became the much heralded centerpiece of the 2008 Beijing Games was erected at unprecedented speed, along with dozens of other Olympic venues, several new subway lines, and major beautification projects across the city.
None of this would be possible were it not for hundreds of millions of migrant workers streaming into China's major urban centers. They are the silent, or at least unacknowledged, partners in China's rush to lead the way in global urbanization.
Opportunities for collaboration between Christians inside and outside China have evolved as China's continued opening has allowed for more natural cross-cultural relationships. Early attempts at partnering were often one-way, with those outside China providing funds, training, and other resources to an indigenous church with great needs but seemingly little to contribute in return. With the emergence of a new generation of trained leaders who are increasingly connected with the global church, either virtually or directly through going abroad or working with foreigners in country, collaboration has moved to a new level.
Following up on her January 30, 2013 blog, Tiger Lily poses a question.
Attempts by China watchers to unravel the complexity of China's Christian community often result in a bifurcated view depicting a pitched battle between the Three Self Patriotic Movement (TSPM) and the house church. Liberal theology, political control, and collusion in persecuting believers characterize the TSPM, while the "real Christians" are to be found only in the house church, a bastion of evangelical faith set amidst an atheistic state that is out to destroy it.
Scanning the headlines on any given day, one cannot but take note of the vastly different portraits of China which emerge.
According to the China Aid 13.8% more Christians in China were persecuted last year as compared with 2011, continuing a trend of increasing persecution that goes back to at least 2007.