Thoughts on Theological Education for Chinese Believers
Theological training for Chinese believers is needed; several types of training are available. What are the advantages and disadvantages of each type of training?
Theological training for Chinese believers is needed; several types of training are available. What are the advantages and disadvantages of each type of training?
The first of two blogs that suggest and discuss three guidelines for developing a public theology for China today.
Reformed theologian Bruce Baugus responds to the 2015 summer issue of the ChinaSource Quarterly, "Theological Reflections on Urban Churches in China."
In its journey toward a theology that is uniquely “Chinese” the Chinese church has at various times clashed with longstanding cultural and religious traditions, weathered and responded to severe domestic turmoil, and intersected with a range of theological influences from abroad.
Over the past forty years, reformed theology has become influential among Chinese Christians and, more recently, especially among mainland Chinese Christian intellectuals. This has resulted in reformed thought transitioning into a reformed church movement that is bringing about positive changes. At the same time, there are cautions to be observed within this movement.
After defining the term “liberalism,” the author introduces the liberal intellectuals, many of them city dwellers, who began joining churches and consequently have created tension between liberalism and Christian perspectives. He explores churches’ reactions to this tension and also discusses the attitude of anti-liberals toward Christianity.
An author has noted that societies being shaped by the forces of modernization and urbanization represent fertile ground for the seeds of Pentecostal revival. Menzies supports this claim in a case study that gives us the history and growth of the Li Xin Church, a large, Pentecostal house-church network.
The question of a church’s eschatology not only concerns its future but also determines how its people live in today’s world. While house churches included a brief summary of their eschatology in a 1998 document, within the theology of the official Three-Self Church eschatology lacks a working category; it finds itself situated under communist ideology as any form of it appears to be a threat to the ideology of the government. The church in China must ask itself what biblical, orthodox eschatology is and how it can be preached.
The editor's point of view.
The persistent lack of open government in many areas of China makes it difficult for Christians to be very different from the general population. Yet, Christians in China are citizens of God’s eternal kingdom as well as citizens of China. However, as citizens of this world, they seem to have failed to live very profoundly as citizens of the eternal world. Can the tension between these two citizenships be resolved?
A look at the impact and continuing influence of Pentecostal theology in the Chinese church.
Is the Chinese church really just a Western church underneath, with its theology, hymnology, and ecclesiology borrowed from abroad? Is there a Chinese theology? Has Christianity taken a truly indigenous form in China today? Is the Chinese church Chinese enough?