When I first went to China, I was bombarded with many odd (to me anyway) questions: can you use chopsticks? How much money do you make? Why do American parents kick their children out of the house at age 18? On and on they went.
But I'll never forget the time a student asked me, "What's the difference between Catholic and Christian?"
An interview with Dr. Fenggang Yang, of Purdue University regarding the Forum for Chinese Theology Symposium.
A Chinese government newspaper covers the division between the Three-Self Churches and the house churches.
中国基督徒使用互联网的自由度，其实要比一般的估计较高。本文作者缕述网民数目，信徒网址及连结的网页等，将个中三昧为读者娓娓道来。
Last weekend I had the privilege of attending the 25th National Catholic China Conference at Loyola University in Chicago. The United States Catholic China Conference sponsored the conference and the theme was "The American Catholic Church and China in an Era of Globalization."
A Chinese Christian highlights the the popularity of Confucianism as a warning against the 'popularization' of the gospel.
From the editor's point of view...
Saying farewell to Pastor Samuel Lamb, a prominent Chinese house church pastor.
The President of the Three-Self Patriotic Committee comments on President Xi Jinping's "Chinese Dream" slogan.
Rev. Samuel Lamb (Lin Xiangao) passed away in Guangzhou on August 3, 2013. He was 88 years old.
The "China Dream" which the country's newly installed leaders are promoting is largely a vision of economic growth and prosperity, couched in terms of national pride and increasing strength vis-a-vis the international community. This vision of a strong and prosperous country is not new; late-Qing reformers and May 4th activists alike sounded a similar call, and progress a century later is still measured against the backdrop of this longstanding national struggle.
Protestantism in contemporary China is usually expressed using the opposing terms of "house church" and "Three-Self church," but McLeister believes this paradigm should not be accepted as a given. Rather, there is a wide range of congregation types in China which the author describes. He goes on to explain why boundaries between congregations may be blurred and gives examples of cooperative activities.