Last week we posted part 1 of a proposal to resolve the status of house churches in China. In part 2, Professor Liu gets more specific as to how a house church documentation system could be set up and what would be gained by doing so.
In his book, China Airborne, James Fallows takes a look at modern China through the lens of the country’s growing aviation industry. He writes in the introduction about what he calls “the many countries of China,” (p. 6) explaining the diversity and complexity of a country that we tend to (wrongly) view as a monolith.
Spring had come to Chengdu City, so a Chinese friend and I decided to go into the countryside to enjoy the flowers. After a lovely stroll among the canola flowers and a delicious lunch, we went to visit a nearby church where we know the folks. Their church, has an interesting story, somewhat in contrast with the stories that often reach the news about the church in China.
The latest issue of ChinaSource Quarterly takes an in-depth look at the pressures facing young Christian families in urban China.
In March, the WeChat Public account called 《宗教法治》(Religious Law) published a proposal by Professor Liu Peng, head of the Pushi Institute for Social Sciences on steps the government can take to solve the problem of house churches in China. We have translated the post and are presenting it in two parts. In this first part Professor Liu spells out why solving the problem is important and what he considers the foundation of a solution.
Due to the historical influences on family structure and ethics, many new Christians have no background for a Christian marriage and family. Sound doctrine and the ability to utilize the gospel to transform familial ethics are critical needs in China. In addition, due to a lack of accurate understanding of the doctrine of the church, there is a scarcity of guidance on managing the family as well as its relationship to the church. Li Jin presents the doctrine of the Trinity as a foundation for a Christian family.
Two online resources highlighting Christian testimonies about marriage and family issues.
Historical influences on family structure and how this structure has collapsed in recent decades are reviewed. The author then recognizes that family order has been established by God and must be restored. This is essential for China’s transformation. The role the Chinese church should play in this restoration needs to be thought through.
Over recent generations, marriage expectations have changed. For young Christians in China, marriages are taking on new ethical norms that include challenges. Parental pressures in finding a spouse as well as in planning a wedding can create much tension. After marriage, child-bearing and rearing continue to generate challenges between the young couple and their parents. The one-child policy has exacerbated these difficulties. Christian couples are swimming against many secular tides in these areas.
From the guest editors' point of view
The author begins by explaining “love” as historically defined by Mohism and Confucianism, that is, universal love versus love based on blood kinship. He delves into the differences between these two kinds of love, especially as they relate to family structure and authority as well as to extended family relationships. He then turns to Christian love, its relationship to these two ideologies and how it can influence the culture.
The stresses and conflicts found within Chinese families are increasing with urbanization that often forces families to live apart. After discussing some of the major pressures that families face in today’s China, the author delineates some of the principles needed for building a good family foundation.