Persecution of the Christian Underground in China

Total Page:16

File Type:pdf, Size:1020Kb

Persecution of the Christian Underground in China Persecution of the Christian Underground in China Conclusions of the Puebla Program on Religious Freedom June 6, 1997 The seven conclusions that follow are based on the findings of an investigative mission to China led by Dr. Paul Marshall for the Puebla Program on Religious Freedom of Freedom House in May 1997. Dr. Marshall's findings immediately follow the conclusions. 1. China is continuing and intensifying its campaign against the Christian underground. The persecution against the underground generally is worse than it has been since the early 1980s. Repression against the underground churches began to rise in 1994 after Beijing issued decrees 144 and 145 mandating the registration of religious groups. Initially government authorities attempted to induce registration by providing incentives-such as making Bibles available-and by forcing the house-churches to close. As of the summer of 1996, members of the Christian underground have noted a ratcheting up of the pressure against them, with authorities adopting harsher tactics. In particular, authorities have begun to target underground house-church leaders for arrest. Three-year sentences of "re-education" in labor camps are being more frequently reported for underground Christian leaders. For Protestants, Henan province is one of the areas hardest hit. Protestant leaders report that about 40 percent of inmates in Henan laojiao or labor camps are there for belonging to the Christian underground. In Henan Number One Labor Camp, approximately 50 out of 126 inmates are imprisoned for underground church activities. During the Freedom House team's visit 85 house-church Christians were rounded up and arrested in two dragnet operations on May 14 in Zhoukou, Henan. On March 16, Peter Xu Yongze, perhaps the most important underground Protestant leader in China who heads the enormous "Full Scope Church" (also referred to as the "New Birth Church") network, was arrested and jailed with seven others in Henan. The Freedom House team received reports that 300 Protestants have been arrested in Louyang jail in Henan since July 1996. And it was in Henan that Zhang Xiuju, a 36-year old woman was beaten to death by police during an arrest for underground Christian activities on May 26, 1996. The enormous underground Catholic pilgrimage at Our Lady of China Shrine in Donglu, Hebei Province, was prevented from taking place again this May. In Spring 1996 the pilgrimage-which had attracted at least 10,000 Catholics the prior year according to the Far Eastern Economic Review was crushed, the presiding priests and several bishops were imprisoned, and the shrine was desecrated. Many of the Christian leaders interviewed believe that the crackdown is an attempt by the government to eradicate the Christian underground. Observing the role played by the churches in the democratization of the Soviet empire, the government views the churches within its own borders as a political threat. In recent months this political insecurity has been heightened by the death of Deng Xiaopeng and the take-over of Hong Kong. [Two recent official documents have surfaced in the West that support the observation that the government is set on an aggressive course to eradicate the underground churches: "Opinions Concerning the Implementation of the Special-Class Struggle Involving the Suppression of Catholic and Protestant Activities According to Law," issued by the Tong Xiang City Municipal Public Security Bureau, Chinese Communist Party Tong Xiang City Committee United Front Works Department, Feb. 27, 1997; and "The Legal Procedures to Implement the Eradication of Illegal Activities/Operations of the Underground Catholic Church," Issued by Donglai Township Committee, Chinese Communist Party for the County Committee of Chongren Xian in the Fuzhou District of Fujian Province, Nov. 20, 1996]. 2. The intensifying persecution is pervasive. While some provinces are more repressive than others, repression has been stepped up in all the Provinces and regions from where the Freedom House team received reports, which represent over half of China. There are local areas where police tolerate underground Christianity, and indeed where some authorities and Communist officials are themselves part of the church, but the overall pattern of repression is not local but national. 3. Public Security Bureau police have tortured a number of underground Christians during interrogation over the past year. Underground Christians report brutal beatings that have resulted in paralysis, coma, and even death in some cases. Other methods of torture reported include binding detainees in excruciating positions, hanging detainees from their limbs, tormenting them with electric cattle prods, electric drills and other implements, and crushing the feet and ankles of Christians while they are forced to kneel. In some cases, the torture is applied to be witnessed by relatives, which itself is a form of psychological torture. 4. The underground Christian churches are the only nationwide civic grouping that exists outside of government control in China. There is, not even in the underground, an independent press, such as the samizdat presses that were found in the Soviet Union; there are no independent human rights groups or labor unions. As the U.S. Department of State reported in its annual human rights assessment for 1996, no dissidents are active in China. 5. While Pastors Allen Yuan (Yuan Xiangchen) and Samuel Lam (Lin Xiangoa) e two of the most outstanding house-church leaders, their situation is not typical, as they themselves are the first to acknowledge. Allen Yuan's church has been closed down but he still operates with comparatively little interference from security officials. Samuel Lamb operates openly with up to 500 congregates in proximity to a police station and has an abundance of Bibles and other church supplies. The vast majority of house-churches do not and cannot operate in such an open way. Both of these pastors are elderly, have each spent over 20 years in labor camps, have a localized ministry and are not members of the larger house church networks. Most significantly they both have wide international recognition and so a crackdown on them would provoke an outcry. Consequently, the authorities may deem it easier to allow them to operate and may even use them to show that the religious situation is more open than is the case. 6. The government sanctioned Patriotic Associations for Protestants and Catholics have a comparatively easier time. Many of their members and pastors are sincere Christians. Nevertheless, the underground churches have valid reasons for refusing to accept government control through registration. 7. China's Christian churches, registered and underground, Catholic and Protestant, are experiencing explosive growth. Even the Chinese government figures indicate a seventeen-fold increase for the Patriotic churches from 1979-1996. All the church representatives the Freedom House team spoke with gave reports of a three-to four-fold increase of members since 1990, and a greater than ten-fold increase since 1980. In general there seems to be a growth rate of 15-25 percent of a year. In many areas, the boundaries between registered and underground churches are blurred, as members and even leaders move back and forth between them. Ironically, the very campaign to eradicate the underground churches by the government may be spurring their growth. Underground leaders say that commitment required to practice one's faith in China leads to a strong, disciplined and growing church. Freedom House was founded in 1941 by Eleanor Roosevelt and Wendell Wilkie to arouse Americans against Nazism and communism in Europe. It has been engaged in the promotion of democratic freedoms and human rights around the world for 56 years. Its Puebla Program has reported on religious persecution for over ten years and has conducted several fact-finding missions to China. Puebla Program on Religious Freedom Report on Fact-Finding Mission to China May 11-27, 1997 1. Introduction I, Paul Marshall, am Academic Dean and Senior Fellow in Political Theory at the Institute for Christian Studies in Toronto, have worked on the issue of religious persecution and human rights for the last fifteen years, and am the author of the recent book, Their Blood Cries Out. I led a three person team to China from May 11 to May 27, 1997, to investigate the situation of the underground churches in China on behalf of the Puebla Program on Religious Freedom at Freedom House. The following is my report: the conclusions are Freedom House's as well as my own. In the following report I have not given the names of our underground interviewees (we said to them that we would not). We have also withheld the names and locations of certain Patriotic churches since we talked to them of their relations with underground churches. 2. The Trip During the trip we spent seven days in Beijing and surrounding rural areas (in two periods of three and four days), three days in Shanghai and surrounding rural areas, and four days in Guangzhou. In this period we visited two Patriotic Catholic churches in Beijing, including the Cathedral, and the Catholic Cathedral in Shanghai, the Mu'en Patriotic Protestant church in Shanghai, and Patriotic churches outside of Shanghai (in towns and villages). We met and interviewed two of the better known "underground" church pastors-Allen Yuan (Yuan Xiangchen) in Beijing and Samuel Lamb (Lin Xiangao) in Guangzhou. In the former we attended a small bible study, in the latter a mid-week service. We also met with more deeply underground Protestant church members in Beijing and Guangzhou. In all we interviewed 15 underground church members, 12 of whom are pastors, evangelists or in other leadership positions. These 12 travel throughout China, and they spoke about the situation in Henan, Hubei, Sichuan, Heilongjiang, Tibet (Xizang), Shanxi, Anhui, Hunan, Shandong, Liaoing, Hebei, Inner Mongolia, Jilin, Guizhou, Beijing, and Shanghai.
Recommended publications
  • Christian History & Biography
    Issue 98: Christianity in China As for Me and My House The house-church movement survived persecution and created a surge of Christian growth across China. Tony Lambert On the eve of the Communist victory in 1949, there were around one million Protestants (of all denominations) in China. In 2007, even the most conservative official polls reported 40 million, and these do not take into account the millions of secret Christians in the Communist Party and the government. What accounts for this astounding growth? Many observers point to the role of Chinese house churches. The house-church movement began in the pre-1949 missionary era. New converts—especially in evangelical missions like the China Inland Mission and the Christian & Missionary Alliance—would often meet in homes. Also, the rapidly growing independent churches, such as the True Jesus Church, the Little Flock, and the Jesus Family, stressed lay ministry and evangelism. The Little Flock had no pastors, relying on every "brother" to lead ministry, and attracted many educated city people and students who were dissatisfied with the traditional foreign missions and denominations. The Jesus Family practiced communal living and attracted the rural poor. These independent churches were uniquely placed to survive, and eventually flourish, in the new, strictly-controlled environment. In the early 1950s, the Three-Self Patriotic Movement eliminated denominations and created a stifling political control over the dwindling churches. Many believers quietly began to pull out of this system.
    [Show full text]
  • Responses to Information Requests
    RIR Immigration and Refugee Board of Canada www.irb-cisr.gc.ca Français Home Contact Us Help Search canada.gc.ca Home > Research > Responses to Information Requests RESPONSES TO INFORMATION REQUESTS (RIRs) New Search | About RIR's | Help 07 September 2005 CHN100387.E China: Situation of Protestants and treatment by authorities, particularly in Fujian and Guangdong (2001-2005) Research Directorate, Immigration and Refugee Board, Ottawa General Information Estimates of the number of Protestants in China vary among sources consulted by the Research Directorate. The Chinese government claims that there are more than 15 million adherents of the official Protestant Three-Self Patriotic Movement, although Protestant church officials put the number of worshippers who attend registered churches at 20 million (International Religious Freedom Report 2004 15 Sept. 2004). Estimates of the number of Protestants who belong to "unregistered" church groups range from 30 million to 50 million (Christian Science Monitor 8 Mar. 2004; U.S. News & World Report 30 Apr. 2001; see also International Religious Freedom Report 2004 15 Sept. 2004, Sec. 1). Some academics place the total number of Protestants in China at 90 million (ibid.). Sources agree that the number of Protestants is growing (ibid.; Christian Science Monitor 24 Dec. 2003; Economist 21 Apr. 2005), particularly among urban intellectuals, business people and university students (ibid.; Washington Post 24 Dec. 2002). Henan, the "Bethlehem" of China (Christian Science Monitor 8 Mar. 2004), reportedly has the largest number of Christians among all the provinces of China, with about five million worshippers, most of whom attend "house" churches (SCMP 9 Jan. 2002; see also U.S.
    [Show full text]
  • Qin2020.Pdf (1.836Mb)
    This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. THE EVOLUTION OF EVANGELICAL SOCIO-POLITICAL APPROACHES IN CONTEMPORARY CHINA (1980S-2010S) Daniel Qin Doctor of Philosophy The University of Edinburgh 2019 DECLARATION I confirm that this thesis presented for the degree of Doctor of Philosophy, has i) been composed entirely by myself ii) been solely the result of my own work iii) not been submitted for any other degree or professional qualification A revised version of chapter II is forthcoming in 2020 in Studies in World Christianity as ‘Samuel Lamb’s Exhortation Regarding Eternal Rewards: A Socio- Political Perspective.’ Daniel Qin _________ Date: ABSTRACT This thesis explores the evolution of Evangelical socio-political approaches in contemporary China, arguing that Evangelicals in both the Three-Self church and the house churches have moved towards an increasing sense of social concern in the period from the 1980s to the 2010s.
    [Show full text]
  • China to the World
    CHINA TO THE WORLD I have just come from the most amazing missionary conference I have ever attended and shared in…or ever dreamed I would be a part of. I could not ask for your prayers beforehand for security and secrecy reasons. As coordinator of Project Pearl, I’ve shared the many miracles of the one million Bible delivery to China in one night on June 18th 1981, in many countries of the world. Today I shared the story with PowerPoint pictures for the first time with Chinese Christians INSIDE China. I wish you could have seen their response. One older brother named Joshua hugged me so hard and would not let go. Turns out he distributed thousands of Pearl Bibles in northern China as well as for other projects. Even though he spent two periods of time in prison for his activities, he estimates that over the years he distributed 400,000 Bibles to other believers. He was impacted as a young man by Pastor Simon Zhao who had the original “Back To Jerusalem” missionary vision. Every evening for 31 years in labor camp Simon faced toward the west, and cried out to the Lord, “Oh God I’ll never be able to reach Jerusalem on foot. Our vision has perished. I pray you’ll raise up a new generation of Christians in China who are willing to lay down their lives to take the gospel all the way back to where it started in Jerusalem!” Like many others, Simon did not live to see how fully God answered his prayers! My excellent interpreter was Brother Mark who grew up and was disciple in the house church of Allen Yuan in Beijing (many will remember this dear pastor who spent 21 years and 8 months in prison beginning in the mid-fifties).
    [Show full text]
  • Neregistrované Protestantské Církve V Číně
    Masarykova univerzita Filozofická fakulta Ústav religionistiky Religionistika Tereza Hejlová Neregistrované protestantské církve v Číně Bakalářská diplomová práce Vedoucí práce: doc. PhDr. Luboš Bělka, CSc. 2009 Prohlašuji, že jsem diplomovou práci vypracovala samostatně s využitím uvedených pramenů a literatury. V Brně 18. 12. 2009 ………………………………. 2 Na tomto místě bych chtěla poděkovat svému vedoucímu za trpělivost, přínosné podněty a pomoc při psaní práce. 3 Obsah 1. Úvod………………………………………………………………………………str. 5 2. Protestantismus v Číně…………………………………………………………..str. 7 3. Počátky protestantismu v Číně………………………………………………….str. 8 4. Protestantismus pod komunistickou vládou………………………………….str. 11 4.1 Vznik Vlasteneckého hnutí trojí samostatnosti………………………..……str. 12 4.2 Kulturní revoluce………………………………………………………........str. 14 5. Období po Kulturní revoluci…………………………………………………..str. 15 5.1 „Dokument 19“ a 36. článek ústavy…………………………………….......str. 16 5.2 Amity Foundation…………………………………………………………...str. 17 6. Důvody podzemních církví k odmítnutí registrace…………………………..str. 18 7. Perzekuce a pronásledování neregistrovaných církví………………………..str. 20 8. Situace od 90. let 20. století…………………………………………………….str. 21 8.1 The Shouters…………………………………………………………….......str. 22 8.2 Born Again Movement………………………………………………….......str. 22 8.3 Eastern Lightning……………………………………………………………str. 23 8.4 Reakce čínské vlády………………………………………………………...str. 25 9. Problematika statistiky počtu protestantů v Číně……………………………str. 26 10. Hnutí Zpět do Jeruzaléma……………………………………………………str. 28 10.1 Hlavní myšlenka…………………………………………………………...str.
    [Show full text]
  • China – Guangdong – Protestants – Catholics – Underground Churches
    Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: CHN30006 Country: China Date: 14 March 2006 Keywords: China – Guangdong – Protestants – Catholics – Underground Churches This response was prepared by the Country Research Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. Questions 1. What was the situation for the Protestant underground church in Guangdong from 1990 to March 1998? 2. What was the situation for the Catholic underground church in Guangdong from 1990 to March 1998? 3. What is the position nowadays for both churches? List of Sources Consulted Internet Sources: Government Information & Reports United Nations (UN) Non-Government Organisations International News & Politics Region Specific Links Topic Specific Links Search Engines Google search engine http://www.google.com.au/ Online Subscription Services Library Networks University Sites Databases: Public FACTIVA Reuters Business Briefing DIMIA BACIS Country Information REFINFO IRBDC Research Responses (Canada) RRT ISYS RRT Country Research database, including Amnesty International, Human Rights Watch, US Department of State Country Reports on Human Rights Practices. RRT Library FIRST RRT Library Catalogue RESPONSE 1. What was the situation for the Protestant underground church in Guangdong from 1990 to March 1998? 2. What was the situation for the Catholic underground church in Guangdong from 1990 to March 1998? No detailed analysis on the situation of Protestants or Catholics in Guangdong Province was found among the sources consulted. The following reports provide some useful material, although some contradict each other.
    [Show full text]
  • Author: Samuel Lamb Lin Xiangao House Church in Guangzhou, China Copyright Free
    Author: Samuel Lamb Lin Xiangao House church in Guangzhou, China Copyright free “The Heavenly Man”-- A Big Con Man of China There are many believers in Henan Province, China. But Satan would not let it go that easily. It promotes many heresies in China, especially in Henan Province. For example, “The Eastern Lightning” was initiated by a woman surnamed Deng in Zhengzhou, Henan Province in 1990. She claimed that she was Christ in female version; “The Born Again Sect” was initiated by a Xu Yongze and his sister Xu Yongling from Nanyang, Henan province in 1976. In 1989, another sect gathered on a hill top called Dung Pai mountain in Henan, waiting for the rapture to happen. When they failed in such effort, they intended to commit mass suicide but the police came in time to halt them. “The Heavenly Man” also originate from Henan Province. He cannot be called “a heretic” because we haven’t discovered clear errors in his teachings. He was originally a member of the Born Again Sect. Xu Yongze (the head of Born Again) helped him. He cheats people everywhere claiming that he was persecuted and suffered for the sake of the gospel. It is more appropriate to call him “a big con man” for he has deceived a lot of Christian churches, especially in Europe and the United States. English version New English Version German Version II Free at last, Burma story --- 1 --- He had once been imprisoned in China. Upon his release, Miao Zhitung, a preacher from Wenzhou, interviewed him and edited a book afterwards called “Lilies amongst thorns” which contained his “testimony”.
    [Show full text]
  • China – Shouters – Fujian
    Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: CHN32709 Country: China Date: 20 December 2007 Keywords: CHN32709 – China – Shouters – Fujian This response was prepared by the Research & Information Services Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. This research response may not, under any circumstance, be cited in a decision or any other document. Anyone wishing to use this information may only cite the primary source material contained herein. Questions 1. Is there any information about the treatment of Protestant Christians in Jiaru Village, Sanshan Town, Fuqing City, Fujian? 2. In particular, how are “Shouters” regarded? RESPONSE 1. Is there any information about the treatment of Protestant Christians in Jiaru Village, Sanshan Town, Fuqing City, Fujian? 2. In particular, how are “Shouters” regarded? No information was found on the situation or treatment of Protestant Christians or “Shouters” (also referred to here as the Local Church), specific to the village of Jiaru or to the town of Sanshan in Fujian. For a map showing the location of Sanshan Town, see Attachment 1. According to the Nona.net website, Jiaru is 5.1 kilometers from Sanshan town (‘Map of Fuqing’, (undated) Research & Information database – Attachment 1; “Sanshan (Fujian, China) & Jiaru’ (undated), Nona.net website, http://nona.net/features/map/placedetail.1385061/Sanshan/ – Accessed 14 December 2007 – Attachment 2). Summary Information presented below focuses on reports on the treatment and situation of Shouters in Fujian province.
    [Show full text]
  • East Gates 20Th Anniversary Issue
    www.EastGates.org East Gates International 1 In this issue 4 East Gates’ Legacy in China 8 East Gates’ Work in God’s Mighty Hands 12 East Gates’ 20-year Contribution 14 God’s Destiny for China—The True Heavenly Mandate 16 Insights 18 Building the Body of Christ in China 20 Give Them Something to Eat—Matthew 14:16 22 In the Beginning Was the Word … 24 God’s Word Will Not Come Back Void 26 Baoshan Bible School of the Nations 28 Our Fingerprints in China 30 Arm & Arm in the Storm 32 A Heavenly Redemption 35 “Souled Out” for the Lord 36 One in a Billion—Making Disciples in China 38 God Sees Me 40 Together with East Gates—Growing in Christ 42 Unless the Lord Builds the House … 44 Build For Me a Sanctuary 46 Next Year—Jerusalem 48 Contact Information 2 East Gates International 20th Anniversary Edition rom a biblical timeframe, 20 years is but a vapor. It’s only one generation. Yet much is accom- Fplished when God is involved. At His most opportune time, people and events converge to allow for conditions whereby eternity invades the present. Kingdom authority, Kingdom culture and Kingdom blessings are all revealed. Hearts are changed. Worldviews altered. For millennia, the Chinese have been spiritually hungry and thirsty. They want real truth, justice, harmony, peace and hope. They want to be what they’ve always been destined to become. They want to repent, change and break off age-old strongholds. They’re not waiting for perfect conditions because the Perfect One has come.
    [Show full text]
  • ABSTRACT Multiple Modernizations, Religious Regulations and Church
    ABSTRACT Multiple Modernizations, Religious Regulations and Church Responses: The Rise and Fall of Three “Jerusalems” in Communist China Zhifeng Zhong, Ph.D. Mentor: William A. Mitchell, Ph.D. There is an extensive literature on modernization, regulation and religious change from a global perspective. However, China is usually understudied by the scholars. Numerous studies tackle the puzzle of the rising of Christianity and its implications in China. However they fail to synthesize the multiple dynamics and diverse regional difference. This dissertation approaches the development of Christianity in contemporary China from a regional perspective. By doing a case study on twelve churches in three prefecture cities (Guangzhou, Wenzhou and Nanyang), I examine how different historical processes and factors interacted to shape the uneven development of Christianity under the communist rule. The main research questions are: How did Protestantism survive, transform and flourish under a resilient communism regime? What factors account for the regional variance of the transformation of Christianity? I argue that there are multiple modernizations in China, and they created various cultural frames in the regions. Although the party-state tried to eliminate religion, Protestantism not only survived, but transformed and revived in the Cultural Revolution, which laid the foundation for momentum growth in the reform era. The development of Protestantism in China is dynamic, path-dependent, and contingent on specific settings. Different modernizations, religious regulation, historical legacy and church responses led to the rise and fall of three “Jerusalems” in communist China. Copyright © 2013 by Zhifeng Zhong All rights reserved TABLE OF CONTENTS LIST OF FIGURES ..................................................................................................... iv LIST OF TABLES .......................................................................................................
    [Show full text]
  • Life and Worship
    LIFE AND WORSHIP: A PRACTICAL THEOLOGICAL INQUIRY INTO THE ACTIVITIES OF THE PERTH ASIAN CHRISTIAN COMMUNITY By GAIL SMIT Submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY In the subject PRACTICAL THEOLOGY At the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF. DR. JACQUES P J THERON NOVEMBER 2009 Declaration Student Number: 434 6874 I declare that “LIFE AND WORSHIP: A PRACTICAL THEOLOGICAL INQUIRY INTO THE ACTIVITIES OF THE PERTH ASIAN CHRISTIAN COMMUNITY” is my own work and that all the sources I have used or quoted have been indicated and acknowledged by means of complete references. Gail Smit November 2009 [i] KEY TERMS New Life City Church, Asian Christian Church, wall-less church, House Churches, Post- Christian, Western church, Paul Hattaway, Brother Yun, The Great Commission, church growth, founder members, first-generation Christians, Christian education, worship, conversion growth, Joshua-Life, Twelve Stones. [ii] ACKNOWLEDGEMENTS This thesis is in partial fulfilment of my calling by God to be a watchman over His house, an intercessor for the lost and those suffering in His service. This study is in His service for His glory to be revealed to all the nations. Thank you to my promoter, Prof Jacques Theron, for his expertise and encouragement. Thank you for being patient with my computer illiteracy. To my dear, wonderful husband, Hennie Smit, who has stood by me throughout this study, encouraging me in my work and supporting me every step of the way. Thank you that you live Jesus in all facets of your life. Thank you to our daughters, Bronwyn and Genevieve who have been patient with me even while they too are full time students.
    [Show full text]
  • Une Reevaluation De La Theologie Populaire De Wang Mingdao1
    JOURNAL du CHRISTIANISME MONDIAL 3.1 / 2017 CHRIST CONTRE LA CULTURE? UNE REEVALUATION DE LA THEOLOGIE POPULAIRE DE WANG MINGDAO1 Baiyu Andrew Song Baiyu Andrew Song (Etudes doctorales, Southern Baptist Theological Seminary, Louisville, Kentucky; M.T.S. & B.T.S., Toronto Baptist Seminary, Toronto, Ontario) est assistant de recherches du directeur du Andrew Fuller Centre for Baptist Studies au Toronto Baptist Seminary. RESUME Depuis sa publication, les divisions d’ H. Richard Nieburh (1894-1968) dans son Christ and Culture (1951) ont été le standard utilisé pour classer le point de vue des uns et des autres sur l’engagement culturel. Au cours des derniers soixante ans, les érudits ont appliqué le « Christ and Culture in Paradox » ou « Christ against Culture » de Niebuhr à la théologie de Mingdao (1900-1992). Presque vingt ans après la disparition de Wang, cet article réévalue la théologie populaire de Wang et son point de vue sur l’amour que le chrétien doit avoir pour son prochain. En replaçant Wang et sa théologie dans leurs contextes historiques et théologiques, cet article défend l’idée que l’approche de Wang sur le mandat culturel de l’église s’appuie sur un raisonnement a priori. Parce que la société est composée des différents individus qui la composent et que ces derniers sont les acteurs de certaines cultures, Wang pense que la réalisation de tout objectif de changement de la société et de réformation de la culture passe nécessairement par un changement des cœurs des personnes. Ce changement qui est l’œuvre de l’Esprit Saint au travers de l’évangile.
    [Show full text]