What Is the Significance of the “Sinicization of Christianity”?
Christianity has endured over 1,300 years of history in China, weathering many challenges and undergoing a long course of “assimilation.”
In-depth academic and theological research.
Christianity has endured over 1,300 years of history in China, weathering many challenges and undergoing a long course of “assimilation.”
Can Zhongguohua be equated with the notion of indigenization? An attempt to draw a comparison is pursued through the lens of three distinctive dimensions.
In recent years, the approach to religious affairs has shifted toward the “Sinicization of Christianity.” This strategy is rooted in two key objectives: “countering infiltration” and “going global.”
Sinicization is the UFWD’s agenda for Chinese religious associations. All religions are to be Sinicized, even Taoism. But the challenge of bringing “foreign religions” like Christianity and Islam into the Party’s agenda requires increased effort.
Xi’s directive to align all religions with Zhongguohua is not only rooted in academic and institutional history but is also deeply embedded in the traditions of the official Protestant church.
The work is a must-read for anyone concerned with the direction of Chinese religions and China’s religious policy.
Sinicization, Chinafication, or Zhongguohua? Defining the term in question goes to the heart of understanding China’s current policy and its effect upon religious believers.
Here are some sources that may interest ChinaSource readers concerned with religious life and religious policy in contemporary China, with a thematic focus on Protestant Christianity.
Sinicization, Chinafication, or Zhongguohua? Defining the term in question goes to the heart of understanding China’s current policy and its effect upon religious believers.
The pulpit of urban house churches in mainland China refers to preaching and information-sharing conducted by preachers during Sunday services and other occasions. The challenges discussed here refer to problems or crises, both internal and external, that affect the church’s pulpit.
The opportunities remain significant for the church and international student ministries to reach and disciple Chinese students and scholars, the majority of whom (about 80 percent) will go back to China.
We long to see returnees not just survive their transition home, but return well, engage with and get involved in the local church, and be ambassadors for Christ to their families, friends, colleagues, and the world.