In a recent post I wrote about the paradoxical treatment of religion in China’s Constitution. On the one hand, Article 36 of the Constitution guarantees freedom of religion. On the other hand, the same article puts clear conditions on this freedom, making it subject to the needs of the state as defined by the Communist Party of China.
On July 8, Global Times, an English language newspaper in China published an editorial in response to statistics recently released by the Ministry of Civil Affairs on the divorce rate in China. It was only one of numerous editorials and comment pieces examining divorce in China. The Christian Times took a look at some of the commentary, and offered their own opinion. It's an interesting look at a difficult problem that we don't often hear about, as well as a reminder to pray for God to strengthen marriages in China.
Much has been written about China’s urbanization over the past three decades, as the rural/urban ratio has shifted from 80/20 to roughly 50/50. Most of this urbanization has taken place as a result of millions of people picking up and moving from the countryside into the cities, leaving behind, in many cases empty villages or villages with only old people left.
A first time traveler to China shares what he learned.
Rodney Stark and Xiuhua Wang’s new book, A Star in the East, combines data from a major study on religion in China conducted during the past decade together with keen sociological insights in order to explain the factors behind China’s phenomenal church growth.
On May 12, 2008 a massive earthquake struck the province of Sichuan, leaving close to 100,000 people dead and millions homeless. One woman affected by the tragedy was Liao Zhi, a dance instructor who lost her daughter and mother-in-law, and both her legs. Some rescue workers from Vancouver gave her a Bible, and helped her go to Canada for prosthetic legs. She became a Christian and was able to return to dancing. Her story inspired many people, both believers and unbelievers in China.
This is a translation of her story in the online magazine Territory, published to their WeChat page.
When I was teaching on a university campus, one of the things that surprised me was the admission by many of my students that they were afraid of ghosts. One of them put it to me very succinctly: “We are atheists during the day, but when the lights go out it’s a different story.”
June 25th marked the 150th anniversary of Hudson Taylor’s call to take the gospel to China and the founding of the China Inland Mission (today’s OMF), an event that not only precipitated a wave of missionary activity to China, but also upended the traditional ways in which missionary work had been conducted.
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On May 28, the Gospel Times reported on the 80th anniversary celebrations of a church in Yunnan Province. The church’s history is an interesting window into the denominational twists and turns (some might say confusion) that were often a part of church growth and development 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.
Many would agree that learning to work cross-culturally is one of the greatest barriers to achieving China’s Christian dream of becoming a mighty missionary nation. Without denying the challenges involved in raising up a cohort of culturally sensitive Chinese Christians, there is a yet another aspect of the Chinese missionary dream which has yet to receive much concerted attention. In addition to calling, equipping and sending the cross-cultural workers themselves, it is also necessary to call, equip, and mobilize the local congregations to play their part in the mission project.