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Some Ideas on the Direction of Chinese Theological Development July-August 1969 Vol. XX, No.6 Library IlJ ~ 1 fj r,,,t<lw dYl al J 2 0t ll ~ ,lr ~ c tJ Ne w Yo r k . N Y 10 (,;,/ 1"If' p ii ollc (Arc" ;'>12) (,0 2 71 0 0 Subscription: $3 a year; 1-15 copies, 35¢ Edrtonat Otfice liol liO b / R. 47 5 Rl vcrSlclc Dr rve. New Yu rk N Y I OI)?1 each; 16-50 copies, 25¢ each; l ctepno ne (A red :' I ? ) H70 ? 1 / 5 Circulation OHice (,3 7 We" 1251 11 st .. Ncv. Yor k. N Y 100 21 more than 50 copies, 15¢ each re leph o ne ( Area :'12) 8,0 2') 10 SOME IDEAS ON THE DIRECTION OF CHINESE THEOLOGICAL DEVELOPMENT (An analysis of the features contributing to the lack of Chinese theologi­ cal productivity and a presentation of some ideas on the biblical direction of Chinese theological development; together with a preliminary bibliogra­ phy. (Since the beginning of the Cultural Revolution in August 1966, there has been no word of any theological activity in mainland China. The last re­ maining theological center, Nanking Theological Seminary, has been closed.) Jonathan Tien-En Chao'" I. INTRODUCTION In recent years t he r e has been a gr owi ng interest within the Chinese Christian community in the a reas of "Chi nese native-colored theology," the relationship between Christianity and Chinese cul t ure, the appropriateness of Chinese foreign missions projects, and the "indigenous church." These topics usually arouse peculiar interest among most Chinese Christians. Their central appeal is to the concept of the dis­ tinctly indigenous "Chinese" approach. This call for Chinese creativity, leadership, and responsibility reflects to a very large extent the current stage of growth of the Chinese church. This church is at present in a state of rapid transition. This article will focus its attention primarily on the problems related to the creation of an "indigenous Chinese theology." Numerous articles on this controver­ sial topic have appeared in the Morning Light monthly (Hong Kong) as well as other periodicals such as Shang Ming (Hong Kong). Most writers agree that the crying need of the Chinese church is for a Chinese theology developed within the context of Chi­ nese culture, and relevant to the present situation. Although this need is rather universally felt, suggested approaches to this task vary greatly. Actually, much vagueness exists over the specific direction this Chinese theology should take. A number of suggestions have been made. Of these the most common approach is that of an integration between Chinese beliefs and Chinese culture. Mr. James Liu, for exam­ *From the Bulletin (Nos. 2 and 3) of the Chinese Fellowship for Christian Studies, and from the Reformed Bulletin of Missions (March 1968). 2 ple, makes the observa t i on that the primary reason Christianity has not become an in­ digenous Chinese religion is because the Chinese church has failed to adapt Chris­ tianity to suit the traditional cull:ure of China. "Thus far Christian theological thinking has not penetrated into the sphere of Chinese culture ro produce an indige­ nous Chinese theology." (Shan Ming, February ~ 1964, p. 16.) He suggests that the seed of Christianity must ye t be sown ~ n Chinese soil. China needs a complete theo­ logical system, that pays closest a: t 2 ~ ~ ~ o n ~ a Chines e ~i s t ory and cul t ur e , while taking wha t is suitable f ~om the West . A l t h o ~gh t hi s view i s both widely representa­ tive and moderate in pointing out the relevan ce of Chinese culture to Christian faith, it fails to gi ve theologic ~l d ir e c ~ i c n . A more radical synergistic view is preseLted by Wu Hwai-Chin. He wr ot e on this topic in the Morning L~g t ~ = ~ ~~ ~ : y, N ~. 101 , ~~ y 1966 . ~ i s suggestion is that we combine the Christian = h e c _o gi ca ~ t hi r-ki ng wi t h che though t patterns of Chinese reli­ gious culture so t h a ~ C ·. ~ i s t ~ ~n i t y wi l l becoc e a v ~ L a l f ~ ~ c e , expr essed in Ch ~nes e r eligious though t f or ms . Lt wi l l then becorr.e t r ul y inciigenous . Jus t as Chinese cul­ ture absorbed the Buddhism of India, and fo rmi ng a dis ti ~c t Chinese Buddhism, the s ame s ynthesis should be mad e between Christi ani t y an d Chi nes e cul t ur e . He specifi­ cally considered the feasibility of in te g r a t~n g t he Chinese concept Shan t i (God) wi t h the Christian concept of God, thereby make Christianity Chinese, and "so penetrate into the hearts of the people ." (Pp . 14-15.) This synergi s t i c view was cha l l enged from the biblical viewpoint by T. H. Lo in the No. 104 i ssue of Morning Light (August 1966), and refuted even more full y by C. H. Chao i n Fai t h and Life Qua r t e r l y , Janu­ ary-March 1967, pp. 1-6. These are r epresent a tive attempt s coming out of the Chinese church context today. A concer n fo~ a ~ h eo '0 g y t ha= is relevant to the Chinese peo­ ple, wi t hi n the Chinese cultuY al c on t e x t ~ i s a l egitimate co ncern. It deserves s e r i ­ ous reflection on the part of Chinese Christians. This ne ed to cons i de r carefully the direction of Chinese theological thought i s further felt in view of readjustments and reor ie~t ations currently being made in the f i eld of theological educat ion in the Far East . Many seminaries an d Bible schools are upgrading their academic standards (to B.D. or college level). Cooperative ef­ forts a re being undertaken i n i nt e r d e n o m i n a t ~ o n a l theological education in the inter­ ests of economy and e f f i ciency . Aca cemi c curricul a are be i ng a ltered according to ne w concepts of theological educa t Lon , (Cf , Paul T. Lanby ' s article, "A Theological Core Curriculum wi t h Reference t o As i an Neeos, " SouLh Asia Journal of Theology, Vol. III, No . 4 , April 196 2, pp. 25- 26 . ) The South East Asia Association of Theological s chools , a liberal organization, is co~stant l y seeking to improve the leadership, or­ ganization and standards of theological educ at ~ on in South East Asia (including Hong Ko ng and Ta iwan) . S ~bs id ~zed by the Theological Education Fund, they have been able to develop wi t h some s uccess an integrated s ystem i nvo l ving s eve r a l member schools. They ar e sending national teachers to America for higher education. They are seeking to provide the l eadership and con t r ol the direction of theologi cal educa t i on and church expansion in Sout h East Asia in congruity wi th thei~ liberal t heol ogy . Three areas of contemporar y activit y i n t ~e Chinese church, ( 1) the urge for a "na t ive colored" theology, (2) reorganization of theo logical education, and (3) the liberals' attempt to provide lead ership and direction in theological education in East Asia, most vividly reveal to us the urgent need for s ome serious thinking by evangelical Christians on the direction, con t en t , and relevance of Chinese theologi­ cal development. Intimately related to t hi s discussion of direction are such vital problems as the relationship between Ch~istianity and Chinese cultures the relation­ ship be t ween missionary efforts and Chines e efforts i n t he promotion of theological education suitable to the needs of Chinese churches and the t ension between Western­ controlled denominational chur ches and Asian-controlled independent churches. It is not pos s i ble, or intended here , to discuss ea ch of these problem a r eas , but it is 3 necessary to keep them in mind. In our judgment most crucial is the apologetics problem, with its sharpening of the issue of the relation of Christianity to Chinese culture. This points up the crying need for a systematic critical treatment of the history and problems of Chinese thought from the biblical perspective as an initial step toward creating a trul y bi bli cally oriented Chinese theology that can challenge Chinese intellectual humanism and make the claims of the Christian faith relevant in the Chinese cultural context. This article will seek to accomplish three things: (1) to make a brief analysis of the factors that, in the opinion of the writer, have contributed to the lack of theological productivity in the Chinese church, (2) to present some rudimentary ideas respecting the direction of Chinese theological development, and (3) to stimulate further thinking along this line with the hope of provoking some responses from our readers to continue this discussion in future issues of the Bulletin. II. FACTORS CONTRIBUTING TO THE LACK OF CHINESE THEOLOGICAL PRODUCTIVITY Of course, we need to recognize that the Chinese church, because it is Christ's and is sustained by the Holy Spirit, has never been without some theological activi­ ty.
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