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OCR Document Chinese Theological Review [Vol. 1, 1985] This page was generated automatically upon download from the Globethics.net Library. More information on Globethics.net see https://www.globethics.net. Data and content policy of Globethics.net Library repository see https:// repository.globethics.net/pages/policy Item Type Journal volume Publisher Foundation for Theological Education in South East Asia (FTESEA) Rights With permission of the license/copyright holder Download date 03/10/2021 21:53:23 Link to Item http://hdl.handle.net/20.500.12424/165452 CHINESE THEOLOGICAL REVIEW 1985 Table of Contents Table of Contents PREFACE EDITOR'S NOTE ADDRESSES AND STATEMENTS RETROSPECT AND PROSPECT - K.H. Ting ANOTHER LOOK AT THREE-SELF - K.H. Ting THE CHURCH IN CHINA - YESTERDAY, TODAY AND TOMORROW - Cai Wenhao ON THE QUESTION OF A CHURCH AFFAIRS ORGANIZA TION - Zheng Jianye OPEN LETTER TO BROTHERS AND SISTERS IN CHRIST OF ALL CHINA FROM THE STANDING COMMITTEE OF THE CHINESE PROTESTANT THREE-SELF PATRIOTIC MOVEMENT THE THIRD NATIONAL CHINESE CHRISTIAN CONFERENCE ESSAYS CHINESE CHRISTIANITY IN THEOLOGICAL REFLECTIONS - Shen Yifan THEOLOGICAL MASS MOVEMENTS IN CHINA - K.H. Ting THE LOGOS DISCOURSE IN ST. JOHN'S GOSPEL - Luo Zhenfang CONCERNING “BRETHREN DWELLING TOGETHER IN UNITY" - Xin Jian RELIGION, SPIRITUAL CULTURE AND NATIONAL UNITY - Zhao Fusan THE SIGNIFICANCE OF CHRISTIAN FAITH IN THESE CRITICAL TIMES - Y.T. Wu SERMONS FAITH LEADS US FORW ARD - Chen Zemin THE MEASURING REED OF GOD - Jiang Peifen GOD'S PROMISE AND HUMAN FAITH - Gao Ying SO TEACH US TO NUMBER OUR DAYS - Tang Matai MORE BLESSED TO GIVE THAN TO RECEIVE - Liu Qingfen THE MAGNIFICAT - Sun Hanshu OUR WEAKNESS - Zhao Fusan THE PROPHET JOHN THE BAPTIST - Bi Yongqin THE HOLY SPIRIT AND US - K.H. Ting OUR YEARS PASS AWAY - Wang Weifan HYMNOLOGY FOREWORD TO THE CHINESE HYMNAL 1983 EDITION LEARNING FROM THE SAINTS I WILL GO WITH THEE CATECHISM The Compilation of the Catechism One Hundred Questions and Answers On The Christian Faith APPENDIX BIBLE STUDY HOW TO STUDY THE BIBLE (excerpt) - K. H. Ting PREFACE I am very pleased to be asked to write the preface to this first issue of the Chinese Theological Review. Chinese is now so extensively used in the Chinese churches that friends outside not well-versed in the language find it frustrating trying to know some of the thinking that is going on among Chinese Christians. The Review is truly something that has come for such a time as this, and we hope it can appear regularly on a year to year basis. There are persons abroad who try to make out that the Chinese church and its Three-Self Movement (for self-government, self-support and self-propagation) are opportunist, serving political purposes and preaching a biased message not fully Christian. Just a casual reading of the articles presented here will show how little ground this accusation has. This accusation is actually based on a very condescending view of church members. The fact is that, in our structurally post-denominational church, our Bible- loving, Bible-honoring and Bible-studying Christians are not theologically so blind and indiscriminating as to fall victim to false teachings thrust upon them by preachers. On the other hand, I wish to give my personal reaction to the alarm and disappointment voiced by some friends abroad upon their failure to find in China anything approaching liberation theology, and that after over thirty years since Liberation! To them Chinese Christianity is still "pre-liberation" and "colonial," and Chinese Christians, theologically conservative and politically pro-socialist, are compartmentalized and dwell in two realms. Even granting that the church services they attend and the sermons they hear are not representative of the whole of China, their impression is not altogether wrong. In fact the articles collected here may to a certain extent confirm their impression. While I do not mean to justify this state of affairs, I do feel that, in this connection, a Chinese angle of approach may be worth mentioning. The separation of spirituality from society and the viewing of things as belonging to two realms has had a long history within the church with quite strong theological undergirding. It represents one important tradition in the 19th and 20th century missionary heritage and still has strong staying power in China today. What has come to be a motto in the Three-Self Movement, ai guo ai jiao (love the church and love the motherland), at least permits this dichotomy. After all, compartmentalism has not proved itself in our post-liberation period to be such a harmful thing as it sometimes has been in the past. Our observations over the last thirty years do not bear out the judgment that such a stance necessarily leads Christians to be apolitical. Certainly these Christians are no less participatory than other Christians or other citizens. Furthermore, they change theologically too, although the changes are not so spectacular as some of our friends would like them to be. The Three-Self Movement and the more recently organized China Christian Council aim at uniting all men and women of Protestant faith. We want to avoid the reproduction of the pattern in some other countries in which Protestants are grouped into "ecumenicals" and "evangelicals." Faith, hope, love and experience combine to tell us that, in the concrete situation of China that we find ourselves in, it is possible to avoid that pattern. Hence we want to insure the growth of this unity and do nothing to jeopardize it. The last thing we want is a split in the fellowship. For the sake of this unity, in matters of faith, worship and theology, our policy is generally one of equality and mutual respect, not one of offending or inciting people's religious feelings. To convert certain Christians from their compartmentalism to theologies with articulate social and political content, or vice versa, is not our priority. Our priority is to work together on such things as printing Bibles, reopening churches, publica- tion of Christian literature, strengthening theological training centers, working both in political and theoretical fields for the better implementation of the policy of religious freedom, improving the work of Christian nurture in churches as well as in groups meeting in homes, and so on. These are the very things which unite us and help us discover and learn from each other. Ours is a unity worth paying the price for. We have not found that this unity results in stagnation. Three-Self is a newborn thing since Liberation and independence. It is neither "pre-liberation" nor "colonial." It is a mass movement in which very many Christians move forward together, although perhaps at a slower pace than expected by some. With all the importance given these days to contextualization, it may not be in fashion to say that in our view theology must be in conversation not only with the social and cultural context within which the church finds its being, but also within the minds and hearts of the masses of the Christians within the fold of the church. A "contextualized theology" appreciated only by socially conscientized intellectuals abroad but foreign to its own church constituency right at home is an anomaly. We are supported spiritually and materially by our own Christians in China. To them is our first attachment. To be truly their own native sons and daughters is the glory of our theologians. We write first of all for domestic consumption, that is, for Chinese Christians' nourishment and edification. We meet them where they are in ways they can accept. We do not impose on them anything they are not ready for. Theological changes are definitely taking place, but these changes, instead of attuning themselves to elitist tastes elsewhere, must reflect and push forward changes - slow as these may seem-in the spirituality and intellectuality of the masses of Chinese Christians. Theologians and rank-and-file Christians need to be in a dialogical give-and-take relationship of mutual learning and nurturing. Dialogues with culture, with natural and social sciences, with philosophy and with theologians' international community are valuable insofar as they can be channeled to serve the needs of rank-and-file Christians. We value the work of those theologians who can part with their individualistic heroism, humbly and not condescendingly orient themselves to the fellow- Christians at their gate, listen earnestly to them, learn from them and summarize their insights. Chinese Christians are supporting all the positive changes in our society brought about by socialism. The religious commitment and spirituality of these Christians-no matter of what sort theologically -cannot really remain untouched by their social and political stand, although in many cases the changes are just "touches" and are nothing drastic. It is for theologians to be sensitive to these touches and to reflect them honestly and reverently in their work. It is this new, unprecedented width in the range of Christian oneness, brought to reality as "ecumenicals" became more evangelical and "evangelicals" became more ecumenical in the last thirty years, that I think is the growing edge of Chinese theological renewal and deserves more attention and thanksgiving. If all of this is a defense, it is one not of compartmentalism, but of the right of Christians of all sorts to be equally regarded, of our responsibility to keep Christians of all sorts in the common bond of fellowship, and of the importance of staying close to and reflecting and molding the constituency given to us. I want to express most sincerely my and the readers' gratitude to the editor of this volume, Janice Wickeri, of Tao Fong Shan Ecumenical Center and of Ta Kung Pao, Hong Kong, and Philip Wickeri, Overseas Coordinator of Amity Foundation, China, and of the same Ecumenical Center, for their wide reading of Chinese journals, their judgment in the selection of articles and their careful and excellent work of translation.
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