Understanding both the registered and unregistered aspects of the church in China provides a more comprehensive picture of the dynamic interplay within the Christian sphere, shedding light on the various challenges and opportunities that each sector encounters.
We want to follow the lead of Chinese Christians. If they are praying for one another in a specific way, we want to lift them up in the same manner. If they feel a need to better know and understand one another, then we also share that same need.
Churches and individual Chinese Christians have felt the impact of this shift to greater emphasis and concern about security. Unregistered churches and groups are seen as threats affecting societal and cultural security. Any foreign connections are seen through a security lens as a potential threat to China’s stability and healthy development.
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.
Enter into the world of rural China and open your heart to the story of a young woman who suffered with depression until she heard the gospel in college. Now she is full of hope and joy because of truth and beauty of her Christian faith. She has led her family to Christ and was able to minister to the house church in her village.
The religious passion of Christian peasants encouraged them to rethink traditional understandings of Christian life and ministry. Before 2000, house churches focused their mission primarily on domestic China, but after 2000, this focus shifted from China to other countries resulting in two international mission movements.
Liu tells us about Mission China 2030, revival, spiritual gifts, Chinese houses of prayer, and persecution among China’s urban house churches during recent years.
New religious regulations implemented in 2018 have caused churches to be shut down and foreign workers to leave. The author addresses developments in church networks and the emergence of churches with a Pentecostal identity.
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.
Legislation may technically render a host of Christian activities illegal, but these activities do not suddenly cease. While we may hear that “China” is clamping down on unregistered meetings or websites or online gatherings, the reality on the ground may tell a different story.
Wang Yi said, “We have an opportunity to demonstrate to society what the church is; why spiritual authority should not be in the hands of those who wield the sword; why we can…endure external governance but cannot allow our faith, worship, teaching, …and members to come under the state’s review and control.”
Wang Yi wrote, “The goal of disobedience is not to change the world but to testify about another world.”