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Issionaryresearch the North American Churches and China, 1949-1981 Vol. 5, No.2 nternatlona• April, 1981 etln• Focus on China hina, pride of the nineteenth- and early twentieth-cen­ ability to transform the academic abstractions about missionary Ctury missionary enterprise, has been "out of focus" attitudes into a concrete 'special work' among Buddhist devotees." among Christians in much of the Western world for over thirty Mott, a missionary statesman, never lived in China. Yet he prob­ years. The time of isolation is now over, and the longed-for ably had greater influence than any other foreigner on the emer­ possibility of renewed associations between Western and Chinese gence of China's Student Christian Movement and early efforts Christians has become reality. What form and direction should toward the kind of Christian unity that Chinese Christians find to such associations take? That question was often and wistfully be of such overriding importance today. raised by conciliar Protestants, Roman Catholics, and conservative A bonus in this issue is the article by Samuel Wilson, sum­ evangelicals throughout the period of alienation. On this much marizing trends in North American Protestant ministries overseas they are all agreed: the mistakes of the past must not be repeated. from data in the recently published twelfth edition of Mission Donald MacInnis contends that the attitude of missionaries Handbook. expelled from China in 1948 was parochial, institutional, and sub­ jective-that neither they nor their mission agencies had consid­ ered in any depth the issues of social justice smoldering beneath the surface of a civil war in that land. Most of their contemporaries in North American churches were surely no less parochial. But, as 50 The North American Churches and China, 1949-1981 MacInnis notes, recent events have finally enabled Americans to Donald MacInnis see the Chinese people as warm human beings rather than Marxist robots. 55 Discipleship and Domination: Mission, Power, and Not missionaries as such, but business people, diplomats, the Christian Encounter with China teachers, and tourists from the West are once again welcome in Richard P. Madsen China. Should some of these assume a missionary role, however 60 Mutuality: Prerequisite for Dialogue covertly? Richard P. Madsen issues a somber word of caution: "I China Program Committee, National Council of the Churches of would argue," he says, "that if missionaries follow the new eco­ Christ in the U.S.A. nomic and political trade routes leading from the West into China, 65 The Legacy of Karl Ludvig Reichelt they will again be perceived as part of the problems that the new Notto R. Theile relationship with the West will bring, rather than as solutions to 70 The Legacy of John R. Mott those problems." C. Howard Hopkins The China Program Committee of the National Council of the Churches of Christ in the U.S.A. insists that in all future relation­ 74 Current Trends in North American Protestant ships we shall need to recognize that the Chinese church is in a Ministries Overseas "post-denominational" as well as a "post-missionary" situation. Samuel Wilson How to be at the same time truly Chinese and truly Christian is 76 Selected Research Journals on Christianity in China much more crucial to them now than are the denominational is­ Donald MacInnis sues that still concern us in the West. 77 Fifteen Theses about China, the Church, and Present and future are never unrelated to the past, and there Christian Mission Today were great figures and mighty prophets in the earlier missionary Donald MacInnis enterprise in China. Two of them are here introduced in the Inter­ 79 Book Reviews national Bulletin's legacy series: Karl Ludvig Reichelt (1877-1952) and John R. Mott (1865-1955). Reichelt's uniqueness "did not con­ 85 Sixteen Outstanding Books on China and Christianity sist in his ideas about Buddhist-Christian relations ... but in his 94 Dissertation Notices of issionaryResearch The North American Churches and China, 1949-1981 Donald MacInnis V T. Wu, a Chinese YMCA leader who served as general with no analysis of the social justice issues that had convulsed the ••secretary of the Protestant Three-Self Patriotic Move­ nation for more than thirty years. ment until his death in 1979, wrote this in 1948: "Why do I say that the situation of the Chinese Church is tragic? Because China Firmly trusting in Jesus Christ as Lord of Life, we believe that His is today face to face with the greatest change in its history, and in followers should radically deepen their knowledge of His way, their this period of great change the Christian Church, besides the neg­ commitment to His will, while looking squarely into the systems of ative reactions of feeling sorry for itself and trying to escape re­ thought and society which contend for the minds and lives of man­ ality, has nothing to say or do."l kind.... In China we dallied, and the end of an age has come. A new age has begun. What will be done elsewhere? Y. T. Wu was speaking of the Chinese church, but he might as well have included the missionaries, for new missionaries ap­ II. Religion and Ideology in China Today: The pointed to China as late as 1948 were not briefed on the social jus­ tice issues that smoldered beneath the surface of the civil war, Secular Challenge which by that time had engulfed most of China. Neither mission board executives nor missionaries on the field discussed these is­ For China's secularized society today, religion is not a threat; it is sues in depth. There was no big problem, it seemed; these distur­ simply irrelevant. I was asked during a recent visit to China if any bances would eventually go away as others had before." educated Americans still held to religious beliefs. My questioner, a middle-aged man guiding us through the Shanghai Industrial Ex­ I. Church, Mission, and the Chinese hibition' was stunned when I replied that many educated Ameri­ Revolution cans, including many in our group of eighteen that day, continued to believe and practice religion. He said that the study of scientific materialism, taught throughout China, demonstrates the fallacious Documentary evidence for this detached and naive attitude, which and superstitious basis for all religions. "The people and the peo­ abstracted church and mission policy and practice from the socio­ ple alone are the motive force in making history."! political realities of contemporary China, is the thirty-page report, A visitor is told repeatedly that the national constitution guar-I Lessons to Be Learned from the Experiences of Christian Missions in China, antees freedom of religious belief to all citizens of China. Vice I issued in 1951 by the China Committee of the Division of Foreign Chairman Deng Xiaoping's recent comment, "I couldn't care less Missions, National Council of the Churches of Christ in the U.S.A. about people's religious belief as long as they observe the law and (NCCCUSA).3 This report summarizes the replies of 152 American work hard,"? echoes Mao Zedong's often-cited reference to reli­ missionaries recently returned from China, responding to three gious policy in On Coalition Government (1945): "All religions are per­ questions: (1) What lessons have you learned from a missionary mitted ... in accordance with the principle of freedom of religious experience in China which would be suggestive of what should not belief. All believers ... enjoy the protection of the people's gov­ be repeated in other missionary fields? (2) What lessons have you ernment so long as they are abiding by its laws. Everyone is free learned which, in your opinion, should be incorporated in mission to believe or not to believe; neither compulsion nor discrimination work in other fields? (3) Were you to get back into China soon for is permitted."6 missionary work, what changes would you want to effect in your The reopening of Christian churches, Buddhist temples, and life and work? Muslim mosques in China in 1979-80 has brought great encour­ The answers to these questions, summarized in the report, agement to believers inside and outside China. Yet the official discuss missionary qualities, preparation, attitude, living condi­ Marxist view of religion has not changed, as can be seen from an tions, methods, strategy; and mission finances, policies, authority, article by Ren [iyu, director of the Institute for Study of World Re­ organization, and relations to the national church. Nowhere do ligions in Beijing (Peking): "Therefore we can say religious theol­ these missionaries, recently living in the midst of the greatest rev­ ogy on the one hand and science and revolution on the other olutionary upheaval in modern history, refer to that cataclysmic cannot tolerate each other, just as religious theology on the one event, or to the social forces that brought it about; nor do they hand and social progress and historical development on the other point to the need to understand and relate to such events in the cannot tolerate each other." For these reasons, lithe abolition of ... future. Their concerns are parochial, institutional, introverted, religious authority has become an important responsibility ... in subjective, focused on themselves, the mission, the church, and the the democratic revolution."? institution they served. Only in the concluding "Message to Mission Boards" does the report even indirectly allude to the Chinese revolution-and then Marxism and Religion-Nonantagonistic Contradiction If a man with Ren's official stature can speak of abolishing reli­ gious authority, then how explain the recent easing of restrictions Donald Macinnis isDirector oftheMaryknollin China History Project and Coordinator for China Research at the Maryknoll Mission Society. He served as a Methodist mis- on religious practice? There are at least four ways to search for an answer.
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