记录与分析个人及信仰群体因宗教信仰或实践而遭受的歧视、骚扰、强制措施及其他形式的迫害。
By forcing the global church to be less reliant on the press or on social media, these surveillance measures could potentially encourage more meaningful engagement with Chinese believers. As E.F. Gregory points out, there is no substitute for personal relationships. Rather than trying to gather more information on the church in China, outside observers can deepen their existing friendships…
The study then takes a closer look at the brief emergence of a comparatively Chinese underground church…before concluding with a fascinating reflection on martyrdom, comparing the Chinese notion of suffering perseverance motivated by filial loyalty to the saints who have gone before with the European concept of sacrificing one’s life for the gospel.
The new generation of believers and church leaders are no longer easily excited by large conferences and mission movements but are willing to delve deeper into each individual’s life. They have started moving away from focusing on the relationship between church and state and are now turning their attention to broader public concerns.
When I first visited China, someone gave me a very wise piece of advice. They told me everything I ever heard about China was probably true—of someone, somewhere! There are definitely overarching trends and tendencies throughout the country as a whole. But a whole swathe of people in one town may have experiences that are completely contradictory to the experience of others somewhere else.
A small congregation worked together to create a beautiful rental space, then lost their pastor and had to move from place to place due to government restrictions. Through this experience, they came together to create unbreakable bonds with one another and learn about what truly makes a church.
When external persecution came knocking, it was us, not our parents as in the past, who had to confront these challenges head-on. Such a shift compelled us to grapple with a fundamental question: What does it mean to follow Jesus, especially in the unique context of China?
Through his testimony, many became acquainted with China’s suffering church. His story was one that needed to be shared, and by God’s grace it became a great source of encouragement to those who heard it. . . . There is another story, however, that could have been told if anyone had thought to ask.
Prior to 1949, while some of the independent, indigenous Chinese churches were not Pentecostal, the larger church networks had Pentecostal roots. Pentecostal beliefs and practices continue to define a large segment of Chinese churches today.
The maintenance and advancement of Christianity is highly correlated to three main factors: government control, social receptivity, and culture. Comparatively, China is not the most difficult place for Christianity to develop.
When facing situations in which right and wrong choices are not quite so black and white, we need each other more than ever to discern the right path to take. In supporting each other, I believe we should also give each other the benefit of the doubt more often than not.
Lee explains the three main reasons why the Communist Party is wary of Protestants: their faith is seen as an ideological threat to the Party, churches can bring foreign influence, and they are a collective action threat. She then explains the various ways pastors are dealing with the actions the Party is using to hold them in line.
The author recounts personal stories showing how much things have changed in China since 2015, as evidenced by the CCP's increased control, repression, and persecution.