Fall 2011 Vol. 13 No. 3

In this issue...

Building Together Perspectives and analysis for those who serve to Bless the Nations

Two Transformations: The Future of in China Huo Shui The current situation of exhibits both achievement and problems; challenges and opportunities coexist. Page 1

The Church, Its Impact on Society and Partnership with the International Christian Community Tiger Lily Two Transformations: How are China’s local churches impacting society? The Future of Christianity in China What degree of help will they need from foreign Huo Shui believers to do this well s compared with any period in Chinese history, Christianity (meaning and be good models? Protestant in this document) has experienced enormous changes in Page 4 China today. However, achievement and problems exist simultaneously and chal- lenges and opportunities coexist; this is an indisputable fact. People with different Mentoring in a beliefs and viewpoints have never come to consensus on their evaluation and understanding Chinese Context of Chinese Christianity. The current situation and the future of Christianity in China is in fact a Michael questionA depending on one’s perspective. This article attempts to organize the current situation What are some lessons and the problems of Christianity in China from an academic research point of view and sug- learned to help those who gests the route of its future development as well as the problems that must be solved. mentor? How did Jesus mentor others? Page 7 The Current Situation obvious change in Christianity in China is the The current situation of Christianity in increase in the number of its believers. Accord- Four Pillars of China is in fact a huge topic. This article is not ing to the estimate of Religion Blue Paper 2010 Peacemaking going to describe all of its aspects but attempts published by the Chinese Academy of Social Ken Sande to emphasize a few aspects of its current situa- Sciences World Religion Institute, there are God calls his church to tion that deserve the most attention. 23,050,000 Christians in China. This is the grow in peacemaking. Very rapid increase in number. The most Continued on page 3 This happens through his relationship with each of us who are his followers. Page 9 Editor’s Note: Earlier this year a consultation was held in Asia for pastors, church leaders and organizational leaders from both China and other countries. The title, Building Together to Bless the Nations, incorporated two major themes. First, this is a historical moment both for China and those working there. Second, relationships between believers inside and outside China need to be examined. The articles in this issue are taken from that consultation.

CS_FALL_2010(2).indd 1 10/10/11 6:27 PM China PERSPECTIVE

ChinaSource serves the A Shared Challenge international faith-based community by identifying critical issues, Brent Fulton, Editor formulating strategies, convening resources and evaluating results for the promotion of responsible and n this issue Huo Shui, Late Modern World. Although writing from effective service in China. a scholar and longtime two extremely different cultural contexts, both student of religious Huo Shui and Hunter link the church’s ability The purpose of the ChinaSource movements in China, portrays the church in to impact the society with its positive creative journal is to provide up-to-date I and accurate analysis of the issues China as facing a twofold challenge. Externally activity in every sphere. Huo Shui’s call for and opportunities facing Christians the church needs to move from the periphery of the church to cultivate “new persons” resonates involved in China service and to society to the center. Internally, church leaders with Hunter’s concept of “faithful presence,” provide a forum for exchanging must exchange traditional hierarchical control or a recognition that the vocation of the church viewpoints and discussing strategies. The views expressed herein do structures for a more democratic leadership is to bear witness to and to be the embodiment not necessarily reflect those of style. The stakes are high, according to Huo of the coming Kingdom of God in all areas of ChinaSource or its cooperating Shui, who asserts that, “Without these two life. The new creation spoken of in Galatians agencies. changes, there is no future for Christianity in 6:15 is, in the words of Hunter, a reference to “a ChinaSource (ISSN 1552-9223) is China.” different people and an alternative culture that published quarterly by ChinaSource. The steps Huo Shui prescribes for un- is, nevertheless, integrated within the present 1 Copyright © 2011 by ChinaSource. dertaking these two transformations can be culture.” found in a longer version of his article, which Both Huo Shui and Hunter also draw a Editor: Brent Fulton is available on the ChinaSource website (see connection between the quality of the church’s Managing Editor: Julia Grosser www.chsource.org/site/two-transformations). inner life and its external witness. Only as re- Layout & Design: Dona Diehl

SUBSCRIPTION RATES: If the church is to step in and fill China’s • Online quarterly journal plus two additional monthly articles: spiritual vacuum it needs to take the initiative to position * $50/yr. * $82/2 yrs. (18% savings) itself as providing spiritual and moral standards for the society. * $120/3 yrs. (20% savings)

For more information: In summary, if the church is to step in and fill lationships are transformed within the church Visit: www.chinasource.org China’s current spiritual vacuum, Huo Shui can Christians expect to exert a transforma- Email: [email protected] says, it needs to take the initiative to position tional influence upon the society. ChinaSource itself as providing spiritual support and moral Ken Sande speaks to this issue in his article P.O. Box 5844 standards for the society. If the church is able on biblical peacemaking. While the outwork- Orange, CA 92863 to train “new persons” who can demonstrate ing of the scriptural principles which Sande Phone: 714.974.2400 the character of Christ in their daily lives, examines may look different in a culture like E-mail: [email protected] then the influence of the church will extend China’s, the believer’s central task of reconcili- beyond its numbers. The church must, on the ation transcends culture. Living out a vibrant All rights reserved. No part of this publication may be reproduced or one hand, open the door widely for all types faith in an increasingly pluralistic post-modern transmitted without prior written of people to enter in, while, on the other hand, culture is a challenge shared by Christians in- permission of the publisher. strengthening evangelism so the church can side and outside China. May we find new ways move out into all areas of society. Finally, Huo to encourage one another on the road ahead. Shui says, the church should engage in all kinds of charitable services so that “faith and Endnotes charity become synonymous in China.” 1. James Davison Hunter, To Change the World: Huo Shui’s admonitions bear a striking The Irony, Tragedy, and Possibility of Christianity in the Late Modern World. New York: Oxford Univer- resemblance to James Davison Hunter’s call sity Press, 2010, pp. 95-96. to the Western (primarily American) church in his book, To Change the World: The Irony, Brent Fulton, Ph.D., is the president of China- z Tragedy, and Possibility of Christianity in the Source and the editor of the ChinaSource journal.

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CS_FALL_2010(2).indd 2 10/10/11 6:27 PM Two Transformations Problems government. In some areas, there are often continued from page 1 Similar to the description of the cur- clashes between the “house churches” and latest figure that is officially recognized. rent situation of Christianity in China, the government departments concerned However, academia and the religious this article is not going to set out all its with religion, and this has intensified to the circle generally consider this figure to problems but will point out certain prob- extent of open combat in certain districts. be lower than the actual, and the num- lems that are having the greatest impact Because “house churches” have enormous ber should be more than 50,000,000. on its development. Christian communities constituting an im- Some overseas missionary organizations Church-state relationship not yet portant portion of Chinese Christianity, even consider that the number may be rationalized. The relationship between the problem of the relationship between between 80,000,000 and more than Chinese Christianity and the government them and the government has become the 100,000,000. As these figures cannot be has been a very sensitive and complicated problem of Christianity in China that at- verified, it is difficult to draw a scientific issue for a long period of time. Within tracts the most attention. conclusion as to which figure is accurate Chinese Christianity, the “three-self Membership structure distribution and reliable, so they can be used as refer- churches” recognized by the government not even. The membership of Chinese ence only. However, it is recognized by all and the “house churches” not recognized Christianity requires specific analysis. Be- that Christianity is the fastest growing by the government are developing simul- hind the continual increase in the number today. taneously. The relationship between either of Christians there exists the problem of Wide distribution. One obvious char- of them and the government is abnormal. an uneven distribution of Christianity acteristic of the rapid growth of Christi- The problem of the “three-self churches” among the major people groups. In the anity is its wide distribution. Nowadays, is their being troubled by the management past, Christians in China were mostly

Within Chinese Christianity, the “three-self churches” recognized by the government and the “house churches” not recognized by the government are developing simultaneously.

no matter whether it is villages or cities, model of the government departments farmers in villages and a portion of rela- coastal or inland areas, districts of the concerned with religion that does not sep- tively elderly citizens in cities. Nowadays, Han race or border areas where minorities arate church and state. The government the average age of Christians is younger so gather, from the north to the south, from intervenes and controls the personnel, that in addition to farmers and the tradi- the east to the west, Christianity is in finances and administration of the church tional Christian families in the coastal ar- nearly every province, city and county in in different ways, leaving the “three-self eas, new Christians are mainly various China—even in Xinjiang and Tibet. It is churches” with no autonomy. Moreover, kinds of intellectuals, freelancers, people difficult to find a district in China where they cannot get rid of the political mission returned from overseas, university stu- Christianity is not found. imposed upon them by the government dents and non-manual laborers of enter- Relatively young and highly educated. since their birth. These churches have prises. There are relatively low proportions There have also been changes in the make- official political overtones in addition to of Christians among people engaged in up of Christianity’s membership. Nowa- their religious nature. industry and commerce, entrepreneurs, days, the average age of Christians in The “house churches” are having more civil servants, state enterprise personnel, China is relatively young, and middle-aged serious problems of a totally different na- the self-employed and retired people in and young people constitute its main force. ture. For a long time, the government has cities. Christianity has not yet become the On the other hand, the educational level of implemented policies not to recognize nor most common and popular, major religion Christian believers has been raised tremen- dialogue with them and to attack them if among the various people groups in Chi- dously when compared with the past. This necessary. These churches are trying to nese society. is especially prominent in the recently de- find all possible ways to develop under the Recently, church leaders have noticed veloped urban churches, in particular the government policy of non-recognition the differences in the needs for church churches in large cities which have a signif- and suppression. Recently, the relationship development between villages and cities, icantly large proportion of university and between the government and the “house but they seldom consider the imbalance graduate students. The phenomenon of churches” has been alleviated from the in church members’ occupations. Because the “three many’s” (many aged people, country-wide perspective, but the increase of Christianity’s current missionary ap- many women and many illiterates) of Chi- in the number of believers within them proach in China and the environment it nese Christianity, commonly held by peo- has not caused substantive changes in the is situated in, the uneven distribution of ple in the past, no longer exists. conflicts between them and the Continued on page 14

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CS_FALL_2010(2).indd 3 10/10/11 6:27 PM The Church, Its Impact on Society and Partnership with the International Christian Community Tiger Lily ost organizations involved in any country will inherently have as part of their vision some measure of the indigenous church becoming viable and making its impact positively in its community and, eventually, across borders and across cultures. Yet, when the local churches start growing and slowly take initia- Mtives to impact their own societies, quite often foreign organizations are slow to act or react in ways that acknowledge the rising local church. There is often an inertia when it comes to making real adjustments to accommodate and encourage these local initiatives.

Admittedly, in China a few organiza- communities and reach out even beyond better equipped and empowered to take on tions have provided internship opportuni- them as they grow and mature. If not, we roles that have traditionally been filled by ties, and some are already partnering with may end up with frustrated partnerships foreign Christians. I believe we are at the locals for ventures across borders and between foreign and local believers. threshold of a major transition—especially cultures, but these are fewer than expected Many of us believe it is essential that as there are an estimated 70 to 130 million considering the size and growth of the we dialogue on how best to transition from Chinese believers—in different areas at local Christian populations. It is essential foreign believers taking most of the initia- various stages of economic development, that we have a better understanding of tive to reach the local communities to a influence, growth and maturity. how fast the local Chinese churches are more supportive, facilitative and mentoring The more resourceful churches in the taking the responsibility to help their or coaching role so that local believers are large, urban centers and some smaller

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CS_FALL_2010(2).indd 4 10/10/11 6:27 PM cities and towns have taken initiatives to a positive way, especially through corpo- disaster exposed the lack of an active civil partner with appropriate bodies or organi- rate social responsibility projects. society as well as channels for donations zations and/or register charitable vehicles, Let us now turn to some specific ways to be effectively and efficiently processed non-profits, social enterprises and busi- in which the local churches are impacting and deployed to areas of real need. Apart nesses so that they have legitimacy in society and the degree of help they will from the initial burst of official initiative, their outreach programs. This means that need to do this well and be good models, it is mostly private initiatives that are con- they are also quickly catching up with the eventually, maturing and expanding be- tinuing to help this affected region, albeit foreign agencies in the issues they face, be yond their culture and borders. with some degree of encouragement from they theological, missiological or practical. We had a sample of various initiatives at the authorities. For example, those wanting to use non- a conference and this spanned non-profits, If we think foreign NPOs face chal- profit structures often face questions from charities, humanitarian groups, BAM, lenges, so also do the local, Chinese ones their congregations as to why they should media and publishing as well as family, but the challenges are just a bit different. divert “spiritual work” resources to the youth, children and migrant workers. We Local NPOs find it easier than foreign social gospel. Sound familiar? The Western will take a look at each of these. NPOs to operate with or without a formal church grappled with these issues, especial- registration. However, the local NPOs ly prior to the 1990s. Yet for the most part Non-Profits (NPOs)/Charities/ have a harder time raising funds because today, this is a well-accepted strategy in Humanitarian Initiatives of local legislation that gives license only churches in the West. It looks like we still (These largely overlap with family, to certain approved charities to raise have much to pass on to our local brothers youth, children and migrant workers) public funds while the law is not that and sisters in terms of well thought-out This category seems the most devel- clear for private fund raising. There is theology and missiology as well as the oped because it was one of the earliest also a transparent monitoring of foreign practical aspects of running non-profits. strategies adopted by foreign believers funds that are given to the local NPOs However when we move to business, when entry into China became possible because of the fear of foreign governments missions and social enterprises, the local again. Hence, local believers have had using them to “control” the activities of churches in China have already caught up about 20 years of being beneficiaries as local NPOs. In addition to the cumber- with the majority of Western churches still well as observers; now, increasingly, they some administrative requirements and

Local believers have had about 20 years of being beneficiaries as well as observers; now, increasingly, they are participants and founders of NPOs. This is the preferred option of both foreign and local Christian communities.

working out the why, what, who, when, are participants and founders of NPOs. regulations, the local NPOs are also hard where and how of business as mission This is generally the preferred option of pressed to find committed people to im- (BAM). Of course, more and more believ- both foreign and local Christian commu- plement their humanitarian and charitable ers in China are embracing this as a strat- nities because it avoids the “thorny” issue projects, given the limited channels for egy, in some ways similar to the process of of profit, the stress of balancing for-profit mobilization due to the official attitude acceptance of non-profits by the general activities with charitable activities which towards the church and NPOs in general. international Christian community as many mission-based businesses face, as Nonetheless, these challenges have churches grapple with the theology, mis- well as the difficulty in finding the rare not stopped numerous local brothers and siology and practical issues of non-profits mix of business competence/acumen and sisters. One initiative recruits university as an outreach strategy. So, as the Western heart for the marginalized. students to help the marginalized in the churches now work through what BAM This was especially visible during the same city. Others have set up community means for them, the local churches in Sichuan earthquake when many people centers for migrants, scholarships for China are also working through similar formed informal groups to help the poor students or ways to help upgrade the issues. We hope we will have their well injured and suffering. After the disaster, medical services in lower grade hospitals. thought-out views in the near future. several of these groups went on to formal- In most cases, the greatest needs are how This is likely possible as there are vari- ize their activities either by registering to have clarity in vision, mission, values, ous ongoing Christian business networks as civil organizations or partnering with strategies, team building, management seeking to provide them with information, sponsor organizations or departments that skills and consistent professionalism in support and encouragement while at the could provide them legitimacy. A few have the services being offered while making same time attempting to impact society in gone on to register as private NPOs. The the effort to grow and mature as authentic

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CS_FALL_2010(2).indd 5 10/10/11 6:27 PM believers. Passion is present, but often other foreign mission-based businesses that regulations, but a few local brothers or skills are lacking. provide similar services in career counsel- sisters work in partnership with foreign What can foreign groups do differently ing, language teaching, consulting, cultural groups that have funds or expertise in so that the local non-profits can excel training, logistics/distribution, import/ this area. Some work in official media and thrive? They can strengthen their export, education, adventure tourism, and use it to make meaningful programs. hands by helping them find appropriate production of food, arts and crafts, jewelry, Since this is the newest area and probably resources, imparting their experience and manufacturing, agriculture, farming and one of the most controlled, developing skills to them and providing peer mentor- tourism amongst other things. it will require further investigation on ing and coaching instead of just focusing There does not seem to be that much viable partnerships, continual sharing of on expanding their own organizations. difference between foreign mission-based information, technology and resources, businesses and local ones. So, is there while constantly pushing the envelope so BAM and Social Enterprise anything we can do differently to help that the Good News can be proclaimed The local churches that have taken the local brothers and sisters involved in creatively and extensively. steps to use BAM and social enterprise as this strategy? Yes, we can still model and strategies have faced similar issues and teach them good principles of governance Conclusion questions as the NPOs and charities. One and integrity; we can impart skills in The discussions, especially within this such issue is why the church should be leadership, management, team building group, brought out some frustrations the engaged in making money and the effec- and mission programs as well as be peer local brothers and sisters face in working tiveness of this as compared with being, mentors or coaches. Part of the process is with foreign believers. Sometimes, the say, a charity. learning together and capitalizing on one abilities, maturity and initiative of the Many who have ventured into this area another’s strengths. Local believers can local groups are not recognized because have an even more challenging time than learn from our mistakes and failures even the foreign groups just want to continue those in NPOs. They have had a shorter as we learn from theirs. doing what they feel comfortable doing, experience of being beneficiaries, observers and they think the local groups cannot and participants in foreign mission-based Media and Publishing do it as well. There may also be a lack of businesses. There are currently some local This is probably one of the most dif- a forum for the honest exchange of ideas, initiatives, but most of those who are suc- ficult areas in which to make an impact opinions and views about the way things

If the doors were ever thrown open, imagine the extent of outreach with the technology of media, be that through TV, big-screens, radio, publications, the Internet or mobile phone applications.

cessful are those who have been business since it is highly controlled with censor- are done. These forums need to include owners or managers before becoming be- ship and other regulations. In addition, how partnerships could reflect a peer rela- lievers or becoming more committed to it often requires investment in expensive tionship rather than the trainer-trainee or outreach. These are few and far between technology which may not have very rapid donor-recipient relationship and how to as most will be embroiled with their busi- returns. Yet, if the doors were ever thrown practically “map out” the transition from nesses and not so focused on the mission open, imagine the extent of outreach with more foreign initiatives that locals can aspects. Those who do well on the mission the technology of media, be that through join to more local initiatives with foreign- aspect often are unable to make a profit or TV, big-screens, radio, publications, the ers partnering. are not well managed. Internet or mobile phone applications. This is just the beginning. We need to Some examples of foreign set-ups At present, most working in this area have a forum in the near future to work include businesses that generate employ- are involved in the publication and/or through this transition period in steps since ment for poor communities, women or the translation of books, CDs and DVDs different regions, sectors and churches physically or mentally challenged. These used for instruction or reading—either have varying degrees of ability, resources, employment opportunities are often in general or specific. Currently, there are experience, vision, skills and passion for the production of arts and crafts, clothing, not many involved in this though some His work. This would be a good follow-up food or as a service provider, such as a cafe. local brothers and sisters may be involved to the recent discussions we had. Others include running cultural programs, in small-scale radio programs, feature providing health advice, marital counseling programs and the production of CDs or Tiger Lily has been in leadership roles that or talks about practical life issues. Side by DVDs. Most of those involved in this involve vision casting, strategic planning and z side with these local initiatives are many are based overseas to avoid the restrictive implementation, and leadership training.

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CS_FALL_2010(2).indd 6 10/10/11 6:27 PM Mentoring in a Chinese Context Michael • “All my life I’ve longed for a mentor!” • “We have no fathers; we have no brothers.” • “I minister to everyone; who ministers to me?” • “The pastor of a large church wept, ‘I have no one to share the burden with!’” • “We don’t need more programs on mentoring; we need people who will mentor.”

hese are some of the heart- hurt him deeply. He withdrew from min- and moved beyond it. (I’m still not clear cries of Chinese leaders for istry and stopped attending church. His what it was). He launched a ministry to mentoring. Often a mentor wife and others around him were heart- foreign maids working in that city. Many does not realize how profound- broken. On a brief visit back I noticed that came to Christ. He formed them into ly he or she can impact another’s life. SW was missing. When I asked about him, cells and trained them to lead their own people shrugged sadly, mentioning his groups. They invited him to their home T“Let Me Introduce You alienation from the church. I was deeply country to do evangelism. Many more to My Mentor!” grieved and began praying for him. there believed. So, he formed a Bible As co-pastor in a Chinese church, I When I contacted him through email school to train leaders. He invited me to admired SW’s effectiveness as a lay leader. he wrote back, sharing about his hurt and teach in his school. He led people to Christ, formed cell withdrawal. I told him how much I had When SW saw me in church that day, groups and multiplied cells within the admired his zeal in the past, recounting he insisted on introducing me to the church. He headed a cluster of cells regu- some highlights in our journey together. I congregation he had formed. His faced larly training and encouraging his leaders. tried to share a fresh vision with SW of his glowed as he said, “Let me introduce you I helped with his training and enjoyed be- potential impact for the Kingdom. I en- to my mentor. Without him, I would not ing with him. He also joined me on a mis- couraged him to forgive and begin serving be here today!” sion trip to learn how to lead his cells on again; however, I didn’t hear back from him. their own mission trips. He quickly caught I wondered how he took my exhortation. Mentoring in a Chinese on and began doing the same. SW was one A few years later I visited that church. Context of the best lay leaders I knew. SW eagerly wound his way through the At a recent consultation, a breakout However, we moved away and I lost crowd to greet me. His face beamed as he group gathered to share lessons learned contact with him. Then a church conflict shared. He had indeed forgiven the hurt about mentoring in the Chinese world.

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CS_FALL_2010(2).indd 7 10/10/11 6:27 PM Valuable insights emerged, some reflected in the story above. Following are some of the Mentoring Resources Available questions we discussed with the responses.

Describe Some Important Lessons • Lifestyle Check-Up—A regular mentoring checkup tool to be You Have Learned in Mentoring used every 6-12 months (English): [email protected] • Be consistently available, both in • Barnabas—Four books in Chinese: www.xn--gmqq38aqncfyg.com/ good times and in bad. p16.html • Be honest about your own struggles. • Focusing Leaders—Helping leaders see their lives over a lifetime • Practice reflective listening skills. and how they can partner with God in developing them (Chinese • Perform acts of kindness or give small & English): www.crms.org.sg gifts to show your love. • Pray! Listen to God before meeting • Thirsting for God—contemplative materials to help leaders together and pray a prayer of blessing in their prayer and spiritual formation (Chinese): gowest99@ at the end. securenym.net • Find out what is important to that • Jesus-in-Context—mentoring people through the life of Jesus in person (e.g., their children). light of his first-century context (English): [email protected] • Travel together, creating memories together. • CCL—Personal Spiritual Assessment Tool (Chinese) [email protected] • Learn the Chinese language and his- • Natural Church Development—identifying the eight growth fac- tory well. tors of a church (English): http://ncd-international.org • If you are older, be a father or mother figure to them. • Show trust through actions, not just words. For example, let them create local Chinese. Sometimes Chinese feel passages: their own materials and ministry op- they can share struggles with foreigners that • A Large Public: Jesus had a large fol- portunities they cannot share with their local brethren, lowing, including “a great multitude from if the foreigner provides a non-judgmental Galilee, Judea, Jerusalem, Idumea, beyond What Needs do Chinese Leaders presence and a safe environment. Indeed, the Jordan, and the region around Tyre have in Mentoring? foreigners have an advantage as neutral and Sidon” (Mark 3:7-8). The breakout group identified several outsiders, because they are not invested in • Prayerful Consideration: Jesus spent mentoring needs of Chinese leaders localized “politics” between individuals and an entire night praying before choosing (and all of us!). On a personal level, groups—provided they do not share sensi- a few to mentor personally. Apparently they need mentoring in setting priorities tive information inappropriately. he sought God diligently about whom he (God, family, work/ministry), in having a should mentor. consistent quiet time and in integrating Jesus’ Mentoring • Personal Affinity: Jesus called those faith into daily life. They need mentoring Methodology “…whom he himself wanted.” Personal af- in reflection and in anger management. Of course, Jesus is our best model of finity—filtered by prayer—played a signifi- They need mentors to be courageous mentoring. Let’s look briefly at Jesus’ cant part in Jesus’ choice of his mentorees. enough to ask them about sensitive issues mentoring methodology. • Top-down Selection: Jesus “called” in appropriate ways. the Twelve. Scripture emphasizes Jesus’ On a ministry level, Chinese leaders He went up the mountain and called to choice of them, not their volunteering. him those whom he wanted, and they came to This relationship was initiated not by the need help in dealing with church con- him. And he appointed twelve, whom he also mentorees but by The Mentor. flicts. They need training in mentoring named apostles, to be with him, and to be sent and developing new leaders. They need out to proclaim the message, and to have au- • Mentoree Response: “They came mentoring about power and servanthood. thority to cast out demons (Mark 3:13-15). to him.” They felt a divinely-inspired Older leaders need mentoring in forming receptivity to Jesus’ invitation. They were healthy succession plans. Now during those days he went out to the not forced into this relationship. It was mountain to pray; and he spent the night in characterized by mutual attraction. prayer to God. And when day came, he called What is the Role of Foreigners • Formalized Roles: Upon their re- in Mentoring? his disciples and chose twelve of them, whom he also named apostles (Luke 6:12-13). sponse, Jesus appointed twelve “…whom Context—rural or urban—complicates he also named apostles.” He formalized things for foreigners. Generally, foreigners Jesus’ Mentoring the relationship with specific roles and can have a great mentoring impact among Methodology: Selection responsibilities. intellectuals at the university level. Several important dynamics in Jesus’ • Intensified Relationship: “to be with Foreigners can build bridges among selection process emerge from these two Continued on page 11

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CS_FALL_2010(2).indd 8 10/10/11 6:27 PM The Four Pillars of Peacemaking Ken Sande

iblical peacemaking is inherently counter-cultural. No matter what people group or country we come from, none of us is naturally inclined to obey Jesus’ commands to love our enemies, confess our wrongs, confront in love, submit to our church, or forgive those who hurt us. Whether we are Chinese, African, Asian, Latin American, European, or North B American, our natural instinct in conflict (as illustrated by so many stumbling people in biblical narratives) is usually to do just the opposite of what God calls us to do.

Christians in China face challenges to become Christ-like peacemakers. As was not talking about one hour on Sunday that are unique to their time and place. we stand in awe of his matchless grace morning. He wanted them to show God But regardless of the circumstances, God in our own lives, we find more joy in honor and bring him praise in their daily calls his church to grow in peacemaking. glorifying God than in pursuing our own lives, especially by the way that they re- This happens through his relationship selfish ends. When we realize that God solved personal conflicts (see 1 Cor. 10:31). with each of us who are his followers. The has mercy on those who confess their sins, You can glorify God in the midst of church, his precious bride, is changed as our defensiveness lifts and we are able conflict by trusting him, obeying him, he transforms each of us. to admit our wrongs. As we accept and and imitating him (see Prov. 3:4-6; John He transforms us through the gospel, benefit from the way the gospel lovingly 14:15; Eph. 5:1). One of the best ways the good news that “Jesus Christ came shows us our sin, we are inspired to gently to keep these purposes uppermost in into the world to save sinners” (1 Tim. correct and restore others who have done your mind is to regularly ask yourself this 1:15). God sent his Son to pay the price wrong. And as we rejoice in the liberating focusing question: “How can I please and for our sins through his death and resur- forgiveness of God, we are empowered to honor the Lord in this situation?” rection. When we believe this and put our go and forgive others in the same way. trust in Jesus, God forgives all our sins. Through the gospel, God provides us 2nd Pillar: Get the Log Through the gospel he also enables us to with the model and motivation for peace- Out of Your Own Eye learn how to resist temptation, obey his making! This model is built on four pillars. One of the most challenging principles commands, and live a life that honors him. of peacemaking is set forth in Matthew This wonderful news can radically 1st Pillar: Glorify God 7:5, where Jesus says, “You hypocrite, first change the way we respond to conflict. When the Apostle Paul urged the Cor- take the plank out of your own eye, and Through the gospel the Lord enables us inthians to live “to the glory of God,” he then you will see clearly to remove the

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CS_FALL_2010(2).indd 9 10/10/11 6:27 PM speck from your brother’s eye.” or fulfillment in it rather than in God, you listens to you, you have won your brother There are generally two kinds of “logs” are guilty of idolatry. Idolatry inevitably over.” And then he hits the restoration you need to look for when dealing with leads to conflict with God (“You shall theme a third time in verses 21-35, where conflict. First, ask yourself whether you have no other gods before me”). It also he uses the parable of the unmerciful have had a critical, negative, or overly sen- causes conflict with other people. As servant to remind us to be as merciful and sitive attitude that has led to unnecessary James writes, when we want something forgiving to others as God is to us (Matt. conflict. One of the best ways to do this is but don’t get it, we kill and covet, quarrel 18:21-35). to spend some time meditating on Philip- and fight ( James 4:1-4). Jesus is clearly calling for something pians 4:2-9, which describes the Christ- There are three basic steps you can much more loving and redemptive than like attitudes Christians should have even take to overcome the idolatry that fuels simply confronting others with a list of when they are involved in a conflict. conflict. First, ask God to help you see their wrongs. Similarly, Galatians 6:1 gives The second kind of log you must deal where your have been guilty of wrong us solid counsel on what our attitude and with is your actual sinful words and ac- worship, that is, where you are focusing purpose ought to be when we go to our tions. Because you are often blind to your your love, attention, and energy on some- brother. “Brothers, if someone is caught in own sins, you may need an honest friend thing other than God. Second, specifically a sin, you who are spiritual should restore or advisor who will help you to take an identify and renounce each of the desires him gently.” Our attitude should be one objective look at yourself and face your contributing to the conflict. Third, delib- of gentleness rather than anger, and our contribution to a conflict. erately pursue right worship, that is, fix purpose should be to restore rather than When you identify ways that you have your heart and mind on God and seek joy, condemn. wronged another person, it is important fulfillment, and satisfaction in him alone. If repeated, careful attempts at a private to admit your wrongs honestly and thor- As God guides and empowers these ef- discussion are not fruitful, and if the matter oughly. One way to do this is to use the forts, you can find freedom from the idols is still too serious to overlook, you should Seven A’s of Confession. that fuel conflict and be motivated to ask one or two other people to meet with make choices that will please and honor you and your opponent and help you to 1. Address everyone involved (all Christ. This change in heart will usually resolve your differences through mediation, those whom you affected) speed a resolution to a present problem, arbitration, or accountability (see Matt. 2. Avoid if, but, and maybe (do not and at the same time improve your ability 18:16-20; 1 Cor. 6:1-8). try to excuse your wrongs) to avoid similar conflicts in the future. 3. Admit specifically (both attitudes 4th Pillar: Go and be reconciled and actions) 3rd Pillar: Gently Restore One of the most unique features of 4. Acknowledge the hurt (express Another key principle of peacemak- biblical peacemaking is the pursuit of sorrow for hurting someone) ing involves an effort to help others genuine forgiveness and reconciliation. 5. Accept the consequences (such as understand how they have contributed to Even though Christians have experienced making restitution) a conflict. When Christians think about the greatest forgiveness in the world, we 6. Alter your behavior (change your talking to someone else about a conflict, often fail to show that rich forgiveness to attitudes and actions) one of the first verses that comes to mind others. We cover up our disobedience, us- 7. Ask for forgiveness is Matthew 18:15: “If your brother sins ing shallow statements like, “I forgive her, against you, go and show him his fault, I just don’t want to have anything to do The most important aspect of getting just between the two of you.” If this verse with her again.” Just think, however, how the “log out of your own eye” is to go is read in isolation, it seems to teach that you would feel if God said to you, “I for- beyond the confession of wrong behavior we must always use direct confrontation give you, I just don’t want to have any- and face up to the root cause of that to force others to admit they have sinned. thing to do with you again”? behavior. The Bible teaches that conflict If the verse is read in context, however, Praise God that he never says this! comes from the desires that battle in your we see that Jesus had something much Instead, he forgives you totally and opens heart ( James 4:1-3; Matt. 15:18-19). more flexible and beneficial in mind than the way for genuine reconciliation. He Some of these desires are obviously sinful, simply standing toe to toe with others and calls you to forgive others in exactly the such as wanting to conceal the truth, bend describing their sins. same way: “Bear with each other and others to your will, or have revenge. In Just before this passage, we find Jesus’ forgive whatever grievances you may have many situations, however, conflict is fueled wonderful metaphor of a loving shepherd against one another. Forgive as the Lord by good desires that you have elevated who goes out looking for a wandering forgave you” (Col. 3:12-14; see also 1 Cor. to where they are now sinful demands, sheep and then rejoices when it is found 13:5; Psalm 103:12; Isa. 43:25). One way such as a craving to be understood, loved, (Matt. 18:12-14). Thus, Matthew 18:15 is to imitate God’s forgiveness is to make respected, or vindicated. preceded by and introduced with a theme the Four Promises of Forgiveness when Any time you become excessively of restoration, not condemnation. Jesus re- you forgive someone: preoccupied with something, even a good peats this theme just after telling us to “go thing, and seek to find happiness, security and show him his fault.” He adds, “If he 1. “I will not dwell on this incident.”

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CS_FALL_2010(2).indd 10 10/10/11 6:27 PM 2. “I will not bring up this incident Mentoring in a Chinese Context explanation privately. These discussions continued from page 8 again and use it against you.” were characterized not by prepared les- 3. “I will not talk to others about this him” (Mark 3:14). They enjoyed a prox- sons, but by spontaneous question and incident.” imity to Jesus beyond that of the crowds. answer. 4. “I will not let this incident stand An intensified relational network was the • He Entrusted Them with Ministry: between us or hinder our personal crucial context of mentoring. Jesus sent the Twelve to preach, exorcise relationship.” • Ministry Assignments: Jesus ap- demons and heal disease. He taught pointed them “to be sent out” to preach them how to handle money, receptiv- Remember that forgiveness is a spiri- and exorcise demons. At times he sent ity and rejection. He modeled ministry, tual process that you cannot fully accom- them out in twos. At other times they involved them in his own ministry, and plish on your own. Therefore, continually served beside him (e.g., in feeding the sent them out to minister, thus multiply- ask God for grace to enable you to imitate 5,000). Active ministry responsibility, at ing his impact. his wonderful forgiveness toward you. minimum in pairs, was the larger context • He Spent Much Time with Them: Even when you resolve personal of- for mentoring. Jesus rarely had “alone time” except in prayer. He was not an absentee mentor. fenses through confession and forgiveness, Jesus’ Mentoring He spent much time with the disciples: you may still need to deal with substantive Methodology: Characteristics issues, which may involve money, property, sitting, walking, eating and serving. Just or the exercise of certain rights. These Many characteristics of Jesus’ mentor- as Jesus called them to be “with him,” he issues should not be swept under the ing methodology can be drawn from the also took time to be “with them” (Mark carpet or automatically passed to a higher Gospels. Here are a few: 3:14; Luke 6:17; Matthew 26:36; Luke authority. Instead, they can be negotiated • He Invested More in the Com- 24:14; John 3:22; 4:39; 14:23). Jesus was in a biblically faithful manner. mitted Few than in the Curious Many: a “very present” mentor. As the Apostle Paul put it, “Do noth- Jesus deliberately weeded out sensation- • He Envisioned Multiplication: ing out of selfish ambition or vain conceit, seekers, curious only in signs and wonders Jesus, in compassion for people suffering but in humility consider others better and the latest religious craze. He wanted under spiritual tyranny, urged prayer for than yourselves. Each of you should look committed people willing to leave all to more shepherd-laborers. He commanded not only to your own interests, but also follow him. the disciples to make disciples—who to the interests of others” (Phil. 2:3-4; see • He Modeled Holistically: The would make disciples—who would make Matt. 22:39; 1 Cor. 13:5; Matt. 7:12). Twelve saw Jesus in many situations: disciples. Jesus envisioned exponential tired, angry and praying; debating op- multiplication. Focus on What Christ ponents and confronting the elite; com- Jesus’ methodology differs significant- Has Done for You forting the grieving and grieving himself; ly from conventional leadership develop- A Christian should never close the preaching, healing or exorcising demons; ment programs today, often characterized Bible. When you try to resolve a conflict eating and sleeping. Jesus modeled life by an “add-on approach” of “air-dropped but do not see the results you desire, you holistically, not selectively (e.g., lecture seminars” and “one-way lectures.” He did should seek God even more earnestly only). address huge crowds, but he focused on through prayer, the study of his Word, and • He Inspired Small Group Interac- mentoring “the few” who would multiply the counsel of his church. As you do this, tion: Jesus formed the Twelve into a themselves among “the many.” it is essential to keep your focus on Christ cohesive whole, who interacted with However, was Jesus’ approach ef- and all that he has already done for you him and with each other. Not only did fective? Consider that the church was (see Col. 3:1-4). they ask him questions, they “discussed not founded by the 5,000, though they Even if other people persist in doing among themselves.” While ministry was attended his Power Seminar, saw signs wrong, you can continue to trust that God the larger context for Jesus’ mentoring and wonders and ate miraculous bread. is in control and will deal with them in his program, small group interaction—with A Three-day Power Seminar for the time (see Psalms 10 and 37). This kind of Jesus and with each other—was the im- many—taught by Jesus Christ himself!— patience in the face of suffering is com- mediate context. was not enough for Jesus. He did not mended by God (see 1 Pet. 2:19) and ulti- • He Mentored One-on-One: Jesus entrust the founding of the church to the mately results in our good and his glory. exposed the Samaritan woman’s lifestyle many, but to the few he called, mentored and addressed Thomas’ doubts. He and empowered by the Spirit. Ken Sande is the president of Peacemaker questioned Nicodemus and taught Mary. Through those few—the Twelve— Ministries (www.Peacemaker.net). Adapted He restored Peter and challenged John. rather than the many, Jesus turned the from The Peacemaker: A Biblical Guide Jesus’ mentoring was tailored to each world upside down. May God use us, as to Resolving Personal Conflict by Ken individual’s needs. mentors, to do the same for his glory! Sande, 3rd Edition © 2004. Used with per- • He Privately Explained Public mission. Copyright © 2011 by Peacemaker Ministry: The disciples asked Jesus Michael has been involved in ministry z z Ministries. All Rights Reserved. about his preaching and received further among Chinese for 31 years.

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CS_FALL_2010(2).indd 11 10/10/11 6:27 PM Book REVIEW a millennial character which came to define early Chinese Christianity and, Lian would argue, continues to color the Chinese church today both in theology and practice. Recurring themes include Rediscovering the Roots an evangelistic message emphasizing escape from the chaos of the present world, of China’s Indigenous Church efforts to create communities that provided a refuge from this chaos, extreme ecstatic Lian Xi, Redeemed by Fire: The Rise of early missionary efforts, experiences, miracles and Popular Christianity in Modern China. Redeemed by Fire paints predictions of Christ’s New Haven, Yale University Press, 2010. a series of portraits of imminent return. Draw- prominent figures in the ing parallels between Reviewed by Brent Fulton indigenous church, begin- these characteristics ning with Liang Fa, the and elements prominent ears ago a Western teacher was first convert to Christian- in Chinese traditional having a conversation with one of ity under Robert Morrison religions (which were her students in China about their in the early 1800s, and very present in the respective cultures. continuing through to upbringing of most of Y the indigenous church “You know what the difference is movements such as the between you and me?” the student asked Taiping, , and leaders under consider- rhetorically. “When people ask who you , and on ation), Lian raises the are, you tell them what you do. When to familiar individuals in- difficult question of how people ask me who I am, I tell them who cluding Wang Mingdao, uniquely Christian these my father is.” , , and movements were. Taken Simply put, the student’s point was Calvin Chao, recognized today as pillars to an extreme, this millennialism resulted that Westerners generally find their iden- in the early Chinese church. In doing so in movements such as ’s tity in their work, while Chinese find their Lian draws upon an impressive array of “Heavenly Kingdom” (Taiping Tianguo) identity in relationship. This difference in archival sources both within and outside or, more recently, quasi-Christian sects perspective carries over to how many out- China, numerous documents, reports, such as Eastern Lightning, the Three Grades of Disciples (San Ban Puren), and the Exalted King (Beili Wang) sect. Lian contrasts this other-worldly Lian Xi makes an important contribution to our character with the reformist agenda understanding of the Chinese church today by filling in followed by many missionaries and the the details of this oft-overlooked history. Chinese intellectuals who worked with them. John Sung, for example, although highly educated, jettisoned his own Western degrees and turned his back on side China view the Chinese church: and historical accounts hitherto avail- a promising scientific career to become “How big is it? How is it organized? able only in Chinese, as well as personal China’s best-known evangelist, preaching What do they believe? Where is it? What interviews with various individuals who a message of spiritual redemption fueled are its needs?” Unfortunately this func- had connections to the church during the by an urgent conviction that the end was tional perspective neglects important ques- first half of the twentieth century. These near. Whether Communist, Nationalist, tions of relationship—relationship to the portraits are skillfully hung against a or Protestant, Sung had no interest in an early indigenous church prior to 1949, backdrop that weaves together both agenda of national salvation. Likewise, which laid the foundations for much of the unique cultural factors giving rise Watchman Nee, Wang Mingdao, and what we see of Christianity in China today, to the various Chinese expressions of others saw little hope for China’s future and relationship to the complex socio- Christianity that emerged over the past as the country was ravished successively political milieu out of which it was born. two centuries and the complex, at times by civil war, natural disasters, foreign at- Lian Xi, a professor of history at antagonistic, relationship between for- tack and occupation, and more civil war, Hanover College, makes an important eign missionaries and indigenous church followed by the eventual victory of an contribution to our understanding of the leaders. avowedly atheistic regime. Chinese church today by filling in the Central to Lian’s thesis is the observa- Lian probes the growing division be- details of this oft-overlooked history. tion the indigenous church, emerging tween prominent indigenous movements Following a brief but helpful survey of amidst waves of social turmoil, took on and leaders and the foreign missionary

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CS_FALL_2010(2).indd 12 10/10/11 6:27 PM establishment, exacerbated by successive indigenous efforts provide a thought- leadership and lapsing into questionable, if waves of anti-Western sentiment that put provoking glimpse into what the church not outright sinful, behavior. the onus on Chinese Christians to prove might have become had it been allowed Bringing his account of the indig- they were not simply tools of imperialist to continue to develop its own forms and enous church up to the present, Lian powers. At the very least, this pressure structures further into the 20th century. traces the link between several of China’s made it inconvenient and perhaps embar- Although the indigenous church self- contemporary movements and pre-1949 rassing to be seen as being too close to consciously sought to separate itself from individuals and groups (including the True foreigners, whose culture and customs were its foreign predecessors, it nonetheless bore Jesus Church and the Little Flock, which, very different from those of the Chinese the marks of much of what characterized according to Lian, emerged in the early and who were assumed to be accomplices Western Christianity at the time. Lian 1980s as the largest surviving sects). Those in a Western effort to colonize China. meticulously traces the influence of promi- familiar with the Born Again Movement, Somewhat tongue-in-cheek, Lian quotes a nent non-Chinese individuals from various Fangcheng Church, China Gospel Fellow- Chinese dressmaker who had served three Pentecostal, Brethren, Christian and Mis- ship, and other rural church networks will generations of China Inland Mission pas- sionary Alliance, CIM, and other tradi- find interesting background on the origins tors as saying, “…there seemed to be little tions upon leaders within the indigenous of these movements. inducement to repent and be saved, if going movement. The interplay between, on the As to the future of the church, Lian, to heaven would entail associating with one hand, readily incorporating certain who sees in today’s movements ongoing foreigners for all eternity” (p. 7). At its worst, theological streams that found resonance continuity with China’s folk religious such as during the of 1900 in China and, on the other hand, actively traditions, is not hopeful that it will be and later under the Communist regime, this repudiating and, in the case of more than able to break out of its millennial mold to foreign association could mean death. a few indigenous leaders, denouncing, become a major force for change in society. The Chinese church responded by seek- the foreign church, is fascinating. While Thus, while acknowledging the existence ing to distinguish itself through culturally shunning foreign support, they could also of a growing Christian movement among appropriate expressions of the faith as find their efforts stymied due to lack of ac- China’s urban elite, he still sees Christian- well as through indigenous organization ceptance by foreign missionaries who, quite ity’s greatest potential as among China’s and funding (ironically, the same “three understandably, might have seen the in- masses, where it will continue to provide an

Lian’s unvarnished portrait constitutes a welcome departure from the “hagiographical” tradition that has characterized much missionary writing.

selves”—propagation, government, and digenous leaders as ungrateful recipients of other-worldly hope to the disenfranchised support—that missionaries had held forth their tutelage, sheep stealers, or even her- and a potential (although ultimately unsuc- as their goals for the church and which etics. A case in point was Watchman Nee, cessful) challenge to government power. the would later who, early in his ministry, had denounced On this point Lian, as a historian, is seize upon in its creation of the Three Self denominationalism as a sin and advocated perhaps too wedded to his own histori- Patriotic Movement). The Jesus Family, a radical separation from Western mis- cal narrative to see another way forward. for example, expressed its faith in songs sions. Nee, according to Lian, “…wrote China’s emerging urban church has, in that contained more than a hint of popular tearfully…of his thwarted hope to go to the past decade, distinguished itself as Buddhist and Daoist imagery. Members America to study at Moody Bible Institute being quite cosmopolitan, self-aware, and lived communally (separated by gender) in Chicago”—likely a result of Nee’s having comfortable with its role in, rather than and supported the movement through offended the denominational missionaries against, society. Given these discontinui- farming. The True Jesus Church, likewise, whose recommendation could have secured ties with the indigenous tradition Lian developed its own hierarchical structure him a place at the school (p. 162). Lian’s has described, it is possible that a new and was supported through tithes and unvarnished portraits constitute a welcome chapter is being written and that the role gifts from its wealthier members as well departure from the “hagiographical” tradi- of the indigenous Chinese church in the as income from church-run businesses tion that has characterized much mission- 21st century may be very different from and rental properties. On the other end of ary writing. The figures that emerge are that of the previous hundred years. the theological spectrum, Chinese intel- at once giants of faith, courage and vision, lectuals sought new expressions of the as well as flawed individuals whose egos Brent Fulton, Ph.D., is the president of faith through indigenous music, art, and at time get the best of them, or who end ChinaSource and the editor of the China- z literature. Lian’s portraits of these early up abusing the privileges that come with Source journal.

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CS_FALL_2010(2).indd 13 10/10/11 6:27 PM Two Transformations on the government without separation considerations, the mechanism for legal continued from page 3 of church and state will only cause the protection of religious organizations enter- Christianity in China’s population is not church to lose her capability for indepen- ing this realm has not been established. easily changed, even over a considerable dent development by her own strength. The government has not set out the ancil- time in the future unless the churches It will cause the church to deviate from lary policies, such as those on fund raising themselves adopt a new missionary and the religious goals and sanctity of de- and preferential tax treatment, for religious development strategy and regard the velopment of Christianity, which is not organizations to enter this area. Charitable imbalance in church membership as an conducive to the healthy development of enterprise is not open, and government- important issue to tackle. Christianity in China. run charities are still the main body for Insufficient pastoral personnel. The In respect to the “house churches,” charitable services in China. development of the Christian church those in villages have long been sup- In spite of this, charitable organiza- requires a large number of qualified full- pressed, and most are in a secretive or tions were set up by the government- time clergy, but the number of students re- semi-secretive state. It is relatively com- recognized “three-self churches” for the cruited by and the teacher qualifications of mon for them to exist under tremendous undertaking of some charitable service the seminaries of the “three-self churches” pressure so they have strict internal projects. However, these projects were are far from meeting the needs of church controls, paternalistic leadership and undertaken largely in consideration of development. Among the numerous grass- a closed management style. In certain political image. The “three-self churches” root churches, there is a common problem churches there even exists a management across the country cannot set up high of insufficient number and low quality of style similar to that of secret associations profile organizations to run charitable clergy. In respect to the “house churches,” in China’s civil society. With the focus enterprises independently. Provision of because of their lack of legal identity, of the church shifting to the cities, the such services is not the essential daily they cannot openly establish seminaries. easing of relations with the government, work of the “three-self churches,” nor Theological training and education have the increased openness of society and is it the main channel for the public to become more difficult, and it is a non- the popularization of the concept of be aware of and understand Chinese disputable fact that the majority of pastors governance within Christianity itself, de- Christianity; there is no necessary link of the “house churches” have no formal mocracy and openness in the internal ad- between charity and Christianity in Chi- theological training. Both the “three-self ministration of village “house churches” nese society. churches” and the “house churches” at- have been enhanced a great deal. Rela- Regarding the “house churches,” since tach great importance to training clergy. tively speaking, the “house churches” in they have not solved their identity prob- Recently, both entities have sent people cities have already begun to focus on the lem and are in the “shadows,” not known to receive training in overseas seminaries, standardization and democracy of internal by society, they cannot enter the public but that number is very limited; even if church administration. They are trying domain in “the sunshine” to legally carry all of these returned to China after their to establish a relatively standardized, in- out charitable and social services. In the training, they might not be able to contex- ternal, democratic, supervisory system for long run, whether or not the churches can tualize what they have learned so it can be collective decision making and supervision openly be engaged in carrying out chari- adapted to the development of the church of pastors through elected elders or staff table and social services is an important in China. Therefore, the lack of pastors that represent the congregation on church factor for Christianity in China’s ability is a major issue that stymies the develop- matters. However, churches with this type to obtain social recognition. If Chinese ment of China’s church. of system are in the minority. Overall, Christianity cannot enter the charitable Administration not standardized. The the current internal governance of “house services realm legally, there will be serious internal administration of the church is a churches” in China is still based on deci- problems for its prospects of development major worry restricting the development of sion making by leaders—especially the in the nation. Christianity in China. The government’s individual church pastors. Churches rely Culturally boycotted. In recent years, religion administrative department has more on the personal charisma of their with globalization, development of in- strictly controlled the personnel, finances leaders; the democratic supervisory system formation technology and more cultural and administration of the “three-self has not yet become mainstream in church exchanges between the Chinese and churches” for a long time, and church administration. foreign cultures, the extent of acceptance internal administration has become part No room for charitable services. of Christianity in China has been raised, of the government’s religion administra- The providing of charitable and social and the number of Christians in China tion work. Although this situation has services has always been the tradition has increased enormously. From a po- ensured the official recognition of the and strength of Christianity in various litical and legal perspective, Christianity existence and development of the “three- countries. Since the reform and opening is one of the five officially recognized self churches,” it has also marked the of China, both the “three-self churches” religions; the “three-self churches” are “three-self churches” with the mark of and the “house churches” have actively the officially supported churches, and the “being politicized” and “government-run been trying to participate in services of Chinese government has never opposed churches.” In the long run, dependence this nature. However, because of political or criticized Christianity in the official

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CS_FALL_2010(2).indd 14 10/10/11 6:27 PM media. However, in the eyes of the average However, compared with the external INTERCESSORY notes Chinese, Christianity is still regarded as resistance for the development of Christi- a religion of the West and an “imported anity, the biggest obstacle to the church’s product” of Western culture. Despite the development is to recognize its own prob- ______fact that there are a lot of farmers among lems and correct them. To exist and devel- Christians, many Christians in cities are op in China, Christianity must begin to ______please pray intellectuals, university students or people change itself, namely to realize two in coastal areas who know English or have changes: to move from the edge to the ______1. For discernment and opportunities to contact “the foreigners.” center of the society; and to change from ______understanding on the As a system of faith, ethics and mor- the management model of individual re- ______part of China’s Christian als, the contextualization of Christianity sponsibility by church leaders to a collec- ______leaders as they give has not been completed. In addition to tive management model of democratic ______shape to the church in Marxism which is officially advocated, supervision. Without these two changes, ______the ethical and moral resources of the there is no future for Christianity in the coming months and Chinese people are still largely derived China. This is the major strategy for the ______years. from traditional , espe- development of the Chinese Church and ______cially the Confucian culture. The preju- is also the only way for the development ______2. For those involved dice, doubt and worry most people have of Christianity in China to be inevitable. ______with NPOs, social against Christianity are mainly cultural. Christianity must achieve these two ______enterprises, BAM and In China’s mainstream media and pub- changes in order to seize the historic op- ______lications, Christianity has only changed portunity for its development in China. other charitable efforts ______from having a negative role to a “neutral” For the reasons above, if the Chinese as they seek the best one; its presence is tolerated without the Communist Party cannot offer spiritual ______avenues to serve others need for public criticism. The govern- values that meet the needs of the Chi- ______while bringing them the ment has never given any public recogni- nese people and cannot resolve the grow- ______gospel. tion or affirmation to the culture, values, ing faith crisis within a period of time in ______ethics and morals of Christianity. From the future, it will lose its qualification as ______3. For Chinese and a cultural perspective, the position of the official source of morals and defender ______Christianity cannot be compared with of moral standards for its people. If the international leaders official, orthodox Marxism, traditional other religions in China are unable or ______as they work together Chinese culture or Confucianism. A very cannot fill the void created by the de- ______exploring and defining small number of fundamentalist Marx- faulting of the Communist Party, and if ______the roles that each has ists, radical nationalists and patriots re- they cannot propose a solution to resolve ______in developing China’s gard Christianity as a cultural tool of the the faith crisis when the Chinese people ______church. hostile forces of the West against China are most in need of a spiritual belief ______and demonize it from time to time. The system, then Christianity has its op- classics and other publications of Chris- portunity. If Christianity can come out ______4. That those who have tianity still cannot be published freely. in time with a position as the provider ______known Christ for Overall, Christianity is still in a position of social ethics and morals and provide ______many years will give of of being culturally discriminated against a spiritual belief system for Chinese ______themselves in mentoring and has not become an indispensable society, if it can address the loss of faith ______spiritually younger part of mainstream Chinese culture. of the Chinese people, then the people, ______the society, the culture, and China’s rulers Christians. Summary will completely change their opinion of ______Christianity has never had so many Christianity. This is the historical op- ______5. That peacemaking will members in China, but at the same portunity Christianity has in China; this ______become a part of the time its development has also inevitably is the breakthrough point for the develop- ______Chinese church. exposed and magnified its flaws and prob- ment of Christianity in China! ______lems; the future of Chinese Christianity ______is not entirely bright. Notwithstanding Huo Shui is a former government politi- its tremendous development as compared cal analyst who writes from outside China. with its situation sixty years ago and its Translation is by Amy Chow. This article legal recognition, it is still doubted and was adapted from a longer article by Huo excluded culturally; it has no place in the Shui which is on the ChinaSource web site, social public domain, and it is still on the www.chsource.org/site/two-transformations, z edge of Chinese society. in its entirety.

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CS_FALL_2010(2).indd 15 10/10/11 6:27 PM RESOURCE corner

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CS_FALL_2010(2).indd 16 10/10/11 6:27 PM