Studypaper Niek M. Tramper
(opgenomen in: ‘Journal of Global Christianity, February 2017)
1. Introduction
1.1. Study trip in China
In October 2015 I joined a study trip in Mainland China and Hong Kong together with 22 colleagues, predominantly pastors of the Protestant Church of the Netherlands. During our journey we visited churches, theological education institutes and Christian organizations in mainland China and Hong-Kong focusing on Chengdu, Dali, Shanghai, Suzhou, Nanjing, Hong-Kong and surroundings. The national and regional TSPM/CCC committees[1] that maintain close connections with the governmental Bureau of Religious Affairs in China hosted the study trip. As a consequence, we spent most of our time in visiting Three Self churches and institutes, although through individual contacts we could gather some ideas about what is going on in the independent churches that refuse any liaison with the authorities.
1.2. Remarkable growth of Chinese churches in the last 35 year
The Christian churches in China began to experience a remarkable growth after the Chinese Communist Party allowed more openness for economic and social renewal in the beginning of the eighties in the last century. Christians, both Roman Catholics and Protestants, as well as adherents of other religions suffered a lot from restrictions, discrimination and persecution since the Communists took over in 1949, in particular during the Cultural Revolution. But thirty years later, after Deng Xiaoping became the leader of the Communist Party and the government began to combine the Party’s socialist ideology with a pragmatic adoption of market economy practices, more religious freedom was allowed. Since 1980 the Christian church in China shows a remarkable growth. The term ‘Jidujiao Re’ or ‘Christian Fever’ (both in the positive and negative connotation of the word) has been used to describe the exponential growth in Christian believers in China[2].
It is very difficult to give a reliable indication of growth rates and of the total number of Chinese Christians today[3]. Estimations vary greatly, particularly because the membership of house churches is –understandably- not recorded nor publicised openly. A very conservative estimation of Christian population in China today is 60 million (including Roman Catholics and Protestants), but others estimate the actual number over 120 million (8,5% of total Chinese population). On an average Sunday certainly more people visit a church in China than in the whole of Europe.
The extraordinary numerical growth of the Christian church continued in the last decade. To get insight in factors causing this extraordinary growth, was one of the main goals of the study trip was. At the same time we wanted to find out whether numerical growth was accompanied with qualitative growth (i.e. in spirituality and practice of faith, in deepened theological awareness, and in church life and organization).
2. Learning objectives and main research question
2.1. Personal learning objectives
The common goal of the study trip can be described more accurately as follows: ‘Collecting knowledge about the causes of growth in the Chinese churches and theircoherency with social and cultural developments in Chinese society in the last decades’.
Within the framework of the overall goal, my personal learning objectives were the following:
1. Gaining insight in prevailing factors in the change of life-convictions (in this case conversion to Christian faith) among individual highly educated Chinese.
2. Getting practical hints for my work as pastor of the International Church IREF in Delft in (a) accompanying individual Chinese students and young graduates as well as families on their way in Christian faith, and (b) helping them to prepare for participation in the Chinese church when they return to China.
2.2. Context and main research question
Both in the Netherlands and in China many highly educated people, like master or PhD students, young researchers and business professionals with a non-Christian background, show an interest in Christianity. They visit Christian congregations, invited by colleagues, family members or friends, follow introduction courses and often convert themselves sooner or later to Christian faith and are baptized. We don’t have exact numbers, but the phenomenon cannot be denied.[4] In Delft, where I serve as a pastor of an international church, we saw in the last two years (2014 and 2015) ten Chinese students turning to Christianity. The same number of Chinese students and researchers connected to Tilburg University became Christian in the last couple of years. This is a good reason for more research. In this paper I want to bring introductory answers to my main research question:
‘Which are prevailing factors causing the transition of highly educated Chinese from a life conviction or life practice that is marked by all kinds of (non-Christian) beliefs to Christian faith and membership of a Christian church in the past ten years?’
In this paper I explore dominant factors that are mentioned in recent articles, news items and reports about church growth in China first. I illustrate these factors with (1) stories collected during our study trip and with (2) a number of conversion stories that I gathered from Chinese intellectuals in my own context: Delft. For a satisfying answer to the main research question, it is necessary to answer an additional question:
‘Is the transition to Christianity a lasting one? Do we also see a reverse movement: university students and highly educated professionals turning away from Christian faith? And if so: what leads them to this step?
This question is not easy to answer, as this study is limited to Chinese who started to embrace Christian faith in the last ten years only. Nevertheless we look for some indications that may encourage further research.
3. Influential political, economic and cultural changes in Chinese society.
In this paragraph I describe main changes in Chinese society that contribute to a general interest in Christianity among Chinese intellectuals.
3.1. Search for freedom
3.1.1. The one party system and the spirit of freedom in business.
‘Freedom’ in the Chinese context is a complex concept, and is mostly related to the idea of independency from state interference as the Taoist Xiao Yao You concepts (逍遥游) indicate.China has a long history in dealing with all kinds of rulers, emperors and parties that limited personal freedom. The establishment of the communist government in 1949 and the one party system was not something completely new. Nevertheless freedom of (religious) conviction, conscience and speech has been limited greatly during the last half century, as it has become dependent on the loyalty to the communist party and ‘patriotism’.[5] However, as the communists allowed a more or less free market economy to arise since the eighties, and stimulated free enterprise, China became a redoubtable player on the world economy. The one party system went together with a more or less tamed spirit of freedom in business. This tensive combination is also striking for other parts of society like the universities and scientific research institutes and the religions. In the eighties of last century the authorities gradually allowed more, but still limited, space to Protestant and Roman Catholic Christians, Buddhists, Taoists and Confucians to develop their activities and express their faith more openly. Also the perception of religion in Chinese society changed gradually. In 2005 9% of the population admitted that faith was valuable for people[6]. How much space is allowed often depends on the province. The southern province of Zhejiang shows a lot of tension between the authorities and (acknowledged) churches till today. In other provinces like Sichuan and Jiangsu churches are built with grants from the authorities. Striking example is the Dushu Lake Christian church near the Dushu Lake university campus in Suzhou, an impressive cathedral in ‘Chinese gothic’ style including stained glass that is inaugurated in 2010.
Although full freedom of conscience and speech is limited and sometimes suppressed (‘Tiananmen square’ and the arrest of lawyers advocating for democratic freedom, are symbolic for that), the ‘spirit of freedom’ is growing because many Chinese partake in a worldwide urban culture as young professionals, businessmen, artists and researchers in university exchange programmes.[7]
3.1.2. Businessmen supporting the church
Many of these professionals consider Christianity as an ally in the development of individual and social freedom, and other fundamental human values. Through their study or work they come across societies greatly influenced by Christian thinking. These intellectuals are often instrumental in launching a type of free, charismatic and untraditional urban churches[8]. Although we have to say that independent churches often tend to harbour conservative (theological) traditions and lifestyle, these churches seem to present a different style: fully engaging in society around instead of withdrawing in an isolated conservative lifestyle. Since the nineties the highest growth rate of the number of Christians is found in the independent churches in the urban areas[9]. One of the remarkable phenomena in this development are the so called ‘Boss Christians’, business professionals that take leadership roles in the Chinese Protestant churches[10]. Evan Osnos gives the example Zhen Shengtao. This businessman from Wenzhou, CEO of Shenli Group sees the immense spiritual gap in reclining communism and rising capitalism without morality (the affair with the poisoned milk powder is just one of the many cases). That’s why he launched a campaign for ethical awareness and wanted to revive a ‘system of trust’ among his colleagues. Next to pastors and evangelists these businessmen appear to be the main players in the rapid growth of the church in China[11].
3.2. Modernity and the lack of moral values
3.2.1. The moral bankruptcy of communism
Communist materialism accompanied a defeated national confidence. Back in 1919 Chinese social elites, scholars and students called for ‘Science’ and ‘Democracy’ in the 4th of May movement. The iconoclasm of Confucius and other religious and moral systems went along with the raise of Communism. The concept of patriotism was not invented by the Communists. The humiliating history of China since the late 19th till the 2nd World War, when China was invaded by several world powers from Europe and Japan, went on. It provided a fruitful soil for the communists to connect both political and cultural ideas in one nation-state. The Communist re-emphasis on patriotism couldn’t provide the society with personal moral values however. It rather created a spirit of fear and mistrust. It paved the way for the violent elimination of thousands (or millions) of civilians, particularly during the Cultural Revolution[12].
When the Communist party allowed more freedom on the marketplace and released ways for economic growth, the values of communism (like the value of work, building up community, patriotism) went together with ‘marketplace values’ (like utility, productivity, concurrence, excellence). One cannot deny that these factors caused enormous changes in Chinese society in the last 30 years, demonstrated by huge building projects, fast growing cities, vast university compounds, wide shopping areas with the world’s famous fashion chains present, and business centres that can fully compete with the ones of London, Paris or New York. At the same time these changes were and still are accompanied by growing social pressure. It is manifest in the continuous pressure to achieve, to search for profit, to look after personal or family welfare, and to pick personal share in the growing affluence in society. Many Chinese see themselves thrown in a sort of inescapable rat race, driven by unrealistic expectations of themselves or their family members.
3.2.2. The ‘Cultural Christians’
A growing number of Chinese thinkers, intellectuals and artists, have demonstrated the bankruptcy of moral values in Chinese society. At one hand the communist party lost its authority because of many cases of corruption, and scandals of party leaders. At the other hand egocentric materialism and pragmatism seemed to fill the vacuum. Many thinkers agree that neither Confucianism nor Buddhism is able to provide a solid moral guide for modern society. They turn to Christian ethics, because they consider Christian morality as an answer to the ‘fatal weakness of contemporary Chinese culture’ (unlimited materialism) because it includes integrity, freedom, unselfishness and love’[13]. The appearance of these ‘Cultural Christians’ is remarkable, while many of them don’t call themselves Christians in the strict sense of the word, but highlight and propagate Christian values[14]. Professor You Xilin from Xi’an University for example argues that Christianity can be connected easily with the Chinese ‘spirit of modernity’. To him it is one of the main reasons of the rapid growth of the Christian church. The church fills a collective moral gap. According to him modernity, humanism and Christianity easily go together. Christian thinking is promising for intellectuals, because the Christian value of unconditional love breaks through the ‘magic concept of retaliation’[15]. It promotes solidarity, equality for all people, justification not based on personal achievements, sanctification – an inner moral compass-, personal responsibility and the priesthood of all believers[16].
Last decades even high ranked party members have become Christians and strong supporters of the Church. In Beichuan the (female) pastor of the church, who has an outstanding ministry in Beichuan, is married with a highly positioned party member, who became a Christian and now uses his position to support the ministry of the church. Sometimes we were amazed about what is possible in China…
4. The attractiveness of the church
Next to changes in society that foster a general interest in Christianity as a source of freedom and as a source for respectful moral values in society, different factors in the church itself play an important role in conversions to Christian faith[17].
4.1. The radical and visible change in people who turn to Christian faith.
One of the indicators of change in Chinese converts is that they are ready to admit mistakes and failures and ask others for forgiveness[18]. Also the way Christians forgive their persecutors and the fact that they often didn’t cherish revenge made impression on others. In a society where bribery and corruption are hidden, but widespread secrets, Christians advocate for righteousness and honesty, even if it is to their disadvantage. Bystanders notice that Christians often do not plead for their own cases but for justice and peace for all. The radical change in life convictions and behaviour draws the attention of non-Christian family members, colleagues, fellow students and friends.
4.2. The mutual and unconditional love between Christians and the joyfulattitude of faith.
In a stressful and demanding society the heartfelt love is attractive for ordinary Chinese. Of course this kind of love is not completely new within close family and friends circles, but especially the (Christian) love for strangers and outcasts is rather new and appealing. The way Christian groups and (house) churches welcome visitors affects people[19].
4.3. The social dimension of the Gospel.
Connected with a new life style according to the Gospel, Christians show an increasing awareness of needs in society and longing to bring solutions to that needs. A splendid example of this is the Amity Foundation that exists in China for nearly 30 years[20]. This Foundation has established a wide range of programmes, including relief programmes in all kinds of social needs, capacity building in all diaconal and social fields, a social services networks in order to cooperate in HIV/Aids prevention and relief programmes after disasters. They show the disinterested and unconditional help of Chinese Christians to others, opposite to dominant ‘values’ like the Self and the Nation[21].
4.4. Signs and miracles that seem evident to non-Christians.
Quite a lot of people indicate that their interest for Christian faith started with the experience of something extraordinary that they could not explain in a rational or scientific way. There are different types: miraculous healing is a common one. University students and researchers, who act with a critical mind, report of remarkable and sudden healings of people in their neighbourhood or in their own life (upon prayer of Christian friends), and they start to give up their scepticism and begin to scrutinize Christian truth. This doesn’t only relate to physical diseases, but also to psychological and social problems like strong addiction to drugs and alcohol.
Next to that many report about very special dreams that made them searching for truth in Christian faith[22].
4.5. The role of the Bible.
For most Chinese Christians the Bible is a holy book. They revere the Bible in a pre-critical way, and they spend a lot of time with the Bible[23]. Chinese tend to treat books as holy. How people read the Bible today resembles how Chinese scholars read ancient Chinese classics. In short, they didn’t take critical view upon those books, but rather believed that the ancient authors achieved a level of wisdom that their offspring could never surpass but only interpret. Non-Christian readers are attracted by both the righteousness and the unconditional love of the God of the Bible. They often like the ‘realism’ of the Bible. They compare for example Ezekiel 24 (the passage in which the prophet is forbidden to mourn about his wife) with Taoist rituals[24]. Or they are struck by the stories in 1 and 2 Kings because these somehow mirror periods in China’s history with bloodshed caused by authorities. Added to that many experience Gospel-power, when they are invited to a youth group or a Christian church. That is most important for the pragmatic Chinese: the Gospel seems to work. They don’t only see the power of the Gospel transparent in changed lives, but also they begin to notice the power of truth capturing their own mind and heart. They admit that Christian faith is not simply a new interesting teaching connected to a morally convincing life style (it is as well), but that Christian faith has to deal with a real life. They acknowledge that the Gospel is light, which suddenly exposes all kinds of distorted thinking and behaving in their life. The consequence is that they –quite different form most ‘Cultural Christians- feel provoked to give an answer to the critical light of the Gospel, to surrender to it, or to reject it.
5. Testimonies gathered duringthe study trip
On our journey I was able to collect numerous testimonies that underline the factors mentioned in the previous chapter.
5.1. The testimony of the church in Beichuan.
On 12 October 2015 we visited Beichuan region. A devastating earthquake hit Beichuan, in the province Sichuan, in spring 2008. Also the church was destroyed. But the Christians didn’t complain about their situation, they joined hands, started immediately with emergency aid and were the first to assist in liberating victims, comforting survivors, and setting up tent camps. It made a big impression in the whole area. Actually it was one of the reasons that the church was able to grow in numbers and in activities. With subsidy from the government and from foreign donors the church was able to establish a campus with a big meeting room, a youth centre and a centre for day care.
5.2. Testimonies from Dali and region.
From 15 – 17 October we visited Dali and surroundings. In the Bible College of Dali we met radiant, convinced young people from 18 tribes in the South-West of China, who were preparing to serve their people with the Gospel.
Teachers and students told us how the ministry of the Word and the spreading of Bibles are accompanied by an impressive diaconal ministry: ministry among deaf people and lepers, house building projects, orphanages, Aids centres, care for addicts, addiction prevention programmes and general poverty reduction. In many fields the churches cooperate with the government, but they always underline their social work with explaining the Gospel.
We heard moving stories both of students in the Bible college and people in the ‘Healing House’ (recovery programme for addicts) how the Gospel changed their life and how they were set free, often after a long and difficult period of addiction. Many refer to the experience of love: ‘The government doesn’t help me, but here I have found a real family’; ‘Here I saw people with real love’; ‘I felt that Jesus was here because of the love that I never experienced before’.
During our visits to Bai and Lisu churches and meeting points we were impressed by the struggle with alcohol and drugs addiction in this mainly Buddhist area. We came across several remarkable stories of healings from addiction, mental and also physical diseases and how they were instrumental in bringing people to Christian faith.
Several of the more intellectual people indicated that they have been converted by reading the Bible. The words of Peter ‘To Whom shall we go? You have the word of eternal life’ were instrumental for one of the students in turning to Christian faith. Another university graduate testified that through reading the Bible he began to understand that he was a sinner and that God is love. He began to confess his guilt, face to face to his mother and to his family.
5.3. Testimonies from Shanghai.
On Sunday 18 October we visited Jiang Wan Church in Shanghai and participated in one of the services. This Three Self church started as a house group 30 years ago and counts around 4000 attendants in the three services on a Sunday now. Each year about 600 people are baptized. Youth leaders told us that young people in the church (often students) invite their non-Christian friends to the youth meeting on Saturday evening. These meetings deal with all kinds of life questions in which young people are interested. The youth leaders provide Biblical perspectives and the guests are impressed by their answers. Often they want to know more and show an interest to read the Bible together with their fellow-students. The parents notice the changes in the life of their children. Sometimes they oppose and give their children a hard time, but more often they get interested by what is happening in the church, visit a service and are impressed by the atmosphere and teaching. In this way many have found faith in Christ and have become members of the church[25].
5.4. Testimonies from Suzhou. On 20 and 21 October we were able to visit the city of Suzhou. The Dushu Lake church is located in the midst of the modern university campus of Suzhou, harbouring 5 universities and about 1000.000 students. The church focuses on young people by music ministry, film evenings, summer camps for students, English courses, Alpha courses, ministry for singles, leadership training programmes and an International Student Fellowship. The government support the programmes because they might prevent (new) Christians to go to family churches or cults. Students are invited for Bible study and fellowship groups, are exposed to the Gospel truth and discover the relevance for their life, for their study and society[26].
We could pick up testimonials referring to the interest in the Gospel in university campuses. Although there are also critical notes about superficial conversions[27], we came across moving stories, like the one of ‘Miss worry’, a daughter of a family in the countryside that was despised by her family because she was a girl and didn’t meet the expectations of her parents. After an emotionally very difficult period as a teenager and young adult, she became a Christian during her study. She found a remarkable spiritual and moral renewal, did very well in her study and also in her marriage and, most important, she was able to forgive her parents for the emotional neglect that she suffered in her youth.
6. Experiences in Delft
In Delft we have witnessed the conversion of several Chinese intellectuals to Christianity recently. Around ten Chinese intellectuals were baptized in last two and a halve year. I share the stories of three students (Master and PhD at Delft university). Their age is between 24 and 27.
6.1. Student 1 (male)
This student stated that after a period of indifference, he started searching for truth but still maintained a lot of doubts. What convinced him was the experience of unconditional love, for the first time of his life. He couldn’t believe that such a kind of love existed. From the experience of this love, he concluded that God (as the source of unconditional love) should exist, and he started the search for this God.
6.2. Student 2 (female)
She had a lot of questions about the existence of a good God, and the occurrence of evil. She was convinced about widespread evil in people and in society, and she learned that evil is something that cannot be avoided in our personal life. She approached the question very intellectually, and was convinced in a Bible study about the suffering of Jesus, seeing God’s solution so fully different from human solutions. That convinced her in the end, and she decided to surrender her life to Christ.
6.3. Student 3 (male)
He needed two years to overcome his doubts. He is a science student with a philosophical mind. He was like the other two educated in an atheist home. He studied the ideas of Confucianism and Communism, and for a long period he embraced atheism, searching for independency. Actually he indicated three conditions for a good life: to be rationally independent, to go for material welfare, and to let freedom not bound by any religious or philosophical system. Because that threefold condition didn’t make him happy at all, he finally embraced Christian faith, because he found real freedom (intellectually, psychologically and socially) in it.
For most of these intellectuals the decision to become a Christian has far reaching consequences. They put the relationship with their family, in particular their parents at risk. And often their colleagues don’t understand, thinking that they have become ‘sectarians’ and ‘anti-patriots’[28].
Concluding we may say that the factors that are dominant in bringing intellectuals to faith are partly the same as we see in Mainland China. For students at the university the social impact of Christian faith is less visible. However, the clear change in the life of fellow students or colleagues, the experience of genuine love, and the new and profound answers of the Gospel to solve the problem of evil in persons and in society are convincing to them.
7. Preliminary discussion
7.1. Do educated people form an exceptionalgroup?
It is difficult to find a satisfying answer to the question whether intellectuals who turn to faith in Christ form an exceptional group[29]. Since 1949, when the communists took over the power, the impression is that Christianity could maintain itself mainly in the countryside. The Western missionaries in the first half of the 20th century did main efforts to reach the (smaller) cities and villages in the provinces, and flourishing small churches were established on the countryside and among the many tribes in the mountainous area of Yunnan province. On our journey we visited several villages and met radiant Christians from Lisu and Bai tribes, most of them farmers. However, already in 1946, when the International Fellowship of Evangelical Students was established, also the Chinese Inter Varsity Groups were constitutive.[30] The pressure, discrimination and persecution since 1949 affected Christian students work greatly. Spontaneous meetings, house groups and Bible study groups were strictly forbidden, as well as Christian youth work in general. In the eighties, when more freedom was given, intellectuals and business people began to show a new interest in religion, and in Christianity in particular, searching for freedom of thinking, searching new moral values and an attitude in life that seemed more convincing and realistic than the party politics, Confucianism and all kind of blended forms of Buddhism and Taoism could offer them. To give a more satisfying answer to this question, more research has to be done.
7.2. How lasting are conversions towards Christianity?
In this paragraph I want to pay attention to the following questions:
Are there signs of a reversed movement, i.e. Chinese intellectuals turning back from their earlier conversion or Christians who leave their conviction for agnosticism, atheism or another religion? If so, what factors are dominant in this process?
The question is relevant especially because many Chinese intellectuals, who are converted toward Christianity in the West, seem to experience challenges in keeping their faith alive when they return to China.
To illustrate some of these problems, I mention the case of a researcher who was baptized in the Netherlands and went back to China in 2014. I was able to meet him during our stay in Central China. He shared the difficulties that he experienced to stay active and keep his faith alive. The main problems he mentioned: 1. Finding a good church. Somehow he had adopted a critical attitude to Three Self Churches, because he felt that they were compromising too much. At the same time he was not able to get access to a house church, as he had no friends or colleagues to invite him. 2. He was very busy in his work, facing a lot of deadlines. So worked during the weekend frequently. He was tired from that ‘rat race’, he said, but he was not able to escape without facing dismissal by his boss and unemployment. Besides to that he really wanted to keep up a satisfying life standard for his family including his daughter and sick mother in law that caused him to work hard. 3. His family situation didn’t encourage him exercising his faith. His wife and mother in law (living with them in their apartment) opposed it passively, and he didn’t tell his father about his faith until now.
Many students or young graduates come back with ‘reverse culture shock’. In a recent symposium in the United States about the challenges of Chinese intellectuals who have converted to Christianity and return to China, one of the speakers argued that as many as 80% of those who profess Christ while abroad do not continue walking in their faith upon their return.[31]. They nourish a critical mind regarding the Chinese culture that they left years ago. They don’t find the same freedom in the churches as they experienced in the West[32].
Dr. Bin Wang[33] mentioned three main problems of Chinese returning to Mainland China after they had become Christians in the West or joined a church in the West for a certain period. 1. Ignorance – they think for example that Three Self Churches are completely compromised. 2. Arrogance – they don’t like the Chinese churches, because they only want a Western type of church. 3. Secularization- they are immersed in their career, or they feed a vague type of spirituality, like New Age thinking. They prefer spirituality instead of religion.
Dr Wang gave critical notes referring to superficial conversions in his church. Why especially intellectual people want to be baptized? Often answers include optimistic or wishful thinking: ‘Christianity is good’; ‘Christian faith gives me strength’; ‘Christianity will offer me mental and spiritual relief’, or: ‘Because I got healed’. So the real reasons of conversions are often practical, going back to good feelings or positive experiences. Many students have some knowledge of Christianity, but not a profound knowledge of the Bible and don’t show clear changes in their lifestyle.
7.3. Question of definition
Before I try to give conclusions, I need to answer three questions of definition. We need to have more clarity about the following:
7.3.1. Who are meant by ‘highly educated Chinese’?
In answer to this question I refer to a segment in Chinese society and among Chinese abroad that is studying in or has graduated from any form of higher education. This includes students and graduates from professional training colleges and universities, researchers, teachers and professors, as well as business professionals. Most people in this category are urban dwellers. And together they form a diffuse group of (in most cases) young urban professionals, people who have ambitions for study, career, and enterprise. They move more and more on an international playfield, have a genuine interest for dynamics of development and growth, and cherish freedom of thinking and gathering.
7.3.2. What is meant by ‘conversion to Christianity’?
The Biblical concept of conversion is first of all ‘metanoia’, a change in mindset (basic convictions from where we think and act). Metanoia implicates that both presuppositions and goals in our main life-choices are changed. In what measure differs a lot among Chinese intellectuals. We notice that many ‘Cultural Christians’ have an interest in Christianity and want to advocate for its values and ethics. Their approach is mainly pragmatic or utilitarian: they see that Christian values and Christian morality can form a better basis for coexistence in society than Communism, Confucianism or Buddhism. That’s why Cultural Christians can promote Christianity without becoming a devoted adherent of Christian faith themselves. At the other hand we see and hear about radical conversions that include a fundamental change in thinking and in behaviour, leaving behind an ‘old life’ and finding a new one by accepting Christ as Lord for life and death.
Missionary research in the last century discerned different stages on the scale of conversion (from sympathising till becoming a devoted adherent after baptism and taking part in Holy Communion).[34]
It is important to discern between Christianity and ‘Christian faith’, as Hendrik Kraemer has insightfully demonstrated.[35] Christianity is a religion with all cultural additions and traditions that shaped its sociological, theological and even political presence in the world. Originally ‘Christianity’ referred to the Western, Northern form as it took shape both in Roman Catholic (and later Protestant) and in Byzantine cultures. But after the 19th century Christianity found its expression in southern cultures in Africa, Latin America and Asia as well. Christian faith is the belief and the set of values that are connected with the choice and commitment of a person or a community. The signs of a ‘personal conversion’ are: changes in the pattern of life-choices (including relationships, consumptive pattern, spending of time, etc.), being part of a Christian community, an new interest in the Bible and in prayer, and serious observation of the sacraments Holy Baptism and Holy Communion (in Protestantism).
In this paper we deal with the full range on the ‘scale of conversions’. But our experience both during the journey and also in the last couple of years in Delft refers mainly to more radical personal changes.
7.3.3. What do we mean by the ‘Chinese Christian church’?
In this study the whole question what or where the Chinese church actually is, cannot be answered. As far as I know there is nobody who is able to give an adequate overview of the Chinese church. To give a satisfying description of the Chinese church is impossible for different reasons: (1) There is nothing like a clearly to be defined Chinese church. The authorities even discern between ‘Christian churches’ (alluding to the Protestant Three Self churches) and Roman Catholics churches. They consider Roman Catholicism as a separate religion. (2) The church as the body of Christ in China is very divided, not only in Roman Catholics and Protestants, but also in an ‘official’ and ‘non-official’ church. (3) The occurrence of a multitude of sects and movements in China troubles the picture greatly. That caused the know pastor-evangelist Nee To Sheng (Watchman Nee) to say that: ‘…the basis of division (if we can use that word at all) is a single one – that of locality alone.’[36] Nee sees geography as the only legitimate reason for division in the church. How true Nee’s observation might be, we have to reckon with a multi-shaped diversity of the Christian church, and need to be inclusive in our thoughts. Not only the officially registered Three Self churches and the registered ‘Meeting points’, but also the multiple and more fluid expressions of non-registered churches belong to the people of God, the visible expression of Christ’s body on earth. Its shape varies as much as it is the case in the book of Acts: from a students Bible study and prayer group in the university campus, to a bigger group of people meeting in a house, to a group of employees meeting regularly in a hall in a company office in Shanghai. We need to include the more fluid (and for further research rather inaccessible expressions of church) when we speak about ‘the church’ in China.
The rise of a ‘culturally adapted church’ in China (a church that has lost its ‘independent spirit’, gave up ‘countercultural identity’ and has become part of the dominant culture) is a source of controversy between Three Self churches and the house churches. The development of the Chinese church and the embodiment in Chinese culture is a point of great interest and needs more research in the near future.
8. Conclusions, discussion and perspectives
8.1. Conclusions
Interviews and encounters during our journey as well as experiences in Delft of the last couple of years support articles and reports of the last decade that indicate the following:
- There is a general interest in Christianity among Chinese intellectuals, because they consider the Bible and the teaching of the (Western) church based on it, an important source for renewed values and ethics to build up society beyond communism and materialism.
- There is a general interest in Christian faith among highly educated people and business professionals because they connect it with concepts of freedom and democracy –implicitly opposing the one party system of CPC.
- There is a constant flow of reports and testimonies about (young) intellectuals who show a conversion toward Christian faith, including baptism and membership of a Christian community, because they become convinced of the truth of Christian faith for a variety of reasons: unconditional love and a forgiving attitude that Christian friends show to them, the experience of miraculous healing or recovery in their own life or the life of people in their neighbourhood, and the visible power and efficacy of the Gospel in the life of the church.
- So far we don’t have any idea of numbers. From the rapid growth of the churches and the frequent testimonies we must conclude that many conversions occur, but how it relates to the total of population is difficult to say. That needs further research.
- Not all conversions are lasting. Young Chinese intellectuals suffer from a ‘reversed culture shock’ when they have become Christians abroad, developed a rather critical and free mind, and return to their country. They often find it difficult to find a church to their satisfaction and give up gradually when they are thrown in the ‘rat race’ of the Chinese society.
8.2. Further discussion
From what is said before, the impression is that Christianity has a special attractiveness for young urban people, especially students and graduates from higher educational institutes and business professionals, because it encourages them in their search for intellectual freedom, democracy and human values. Speaking about conversions, the question is relevant whether the number of conversions among highly educated people is bigger comparing to less educated. I presume that it is the case, at least in the last 10 years, but so far I didn’t come across studies that contain comparative research and give reliable numbers.
In this paper I search for the dominant factors in conversions of intellectuals. More comparative study is required to answer the question: are these factors also dominant in the conversion of non-intellectuals? The studies of Caroline Fielder show that most factors don’t exclusively relate to intellectuals but to all who are converted to Christianity in Chinese society.[37] These factors can be compared with the factors causing the rapid growth of the Christian churches in the first centuries.[38] So far our exploration has revealed that a significant number of Chinese students and researchers -as they are gifted with a searching mind- is not satisfied with prescribed answers and traditional habits, but searches for truth, value and freedom, and finds satisfying answers in Christian faith.
8.3. Perspectives
8.3.1. Perspective 1 – practical implications
This study is helpful for my practical work as a pastor of the International Church IREF in Delft for three reasons: (1) It underlines the need for a great emphasis on a loving (Christian) community; (2) It highlights the value of Christian truth as a source for freedom and living a morally good life; (3) It shows the need of a great(er) effort to prepare those who return to their country for a ‘reverse culture shock’. The study trip paved the way for establishing contacts with the churches in China that can be helpful for those who return.
8.3.2. Perspective 2 – need for further research
This initial study reveals the need for further research into the reasons for conversions among Chinese intellectuals. More (sociological) instruments like interviews and a survey among Chinese intellectuals abroad and in mainland China, may reveal a deeper insight in the quality and quantity of the conversions and how lasting they are.
8.3.3. Perspective 3 – acknowledging the work of the Holy Spirit
Till know we have tried to discern factors that are open for study and research. From the perspective of faith I have to say something more. As many Chinese Christians emphasize, the secret of the growth of the Chinese church is the work of the Holy Spirit. He, the Spirit of truth, will convict the world of sin, righteousness and judgment. (John 16: 8). The Spirit has many arrows on his bow, and how He leads people to the acknowledgment of Christ and surrender in faith is his hidden work, that cannot be ascribed to certain human, psychological and cultural factors. After the communist takeover and during the Cultural Revolution, the church needed to hide herself. The spirit of resistance and freedom was kept in the hearts and in the houses where Christians met, despite persecution. Can we say that the continuous prayers and the steadfastness of God’s people everywhere in China, not the least in the countryside, prepared the way for the remarkable growth after the eighties? Is the vibrant, growing church of China a sign of the many prayers of the suffering church in the last century? Next to the factors mentioned in this study, I believe that we have to say so.
And it is wonderful to see that the Holy Spirit now uses so many ‘arrows’ including the ones that we have discerned in this study. To Him and to the Triune God be the glory.
Gouda, March 2016
Niek M. Tramper
[1] The TSPM, Three Self Patriotic Movement, was established in 1952 and put under the authority of the Bureau of Religious Affairs in 1954 as a ‘pied a terre’ for the Communist Government, that urged the Chinese churches to be independent from the foreign (Western) churches, using the 19th century’s concept of ‘Three Self’: self governing, self propagating, and self supporting in order to make indigenous churches independent from foreign mission organizations. CCC, Chinese Council of Churches, was established in 1980, as a service organization, attending to the pastoral needs, based on the principle of ‘mutual respect in matters of belief’. TSPM and CCC work together closely ‘like the two arms of a body’. For more detailed information, see Ph.L. Wickeri, ‘Reconstructing Christianity in China: K.H. Ting and the Chinese Church’ (New York, 2015).
[2] C. Fielder, ‘The growth of the Protestant Church in China’, NCCC Seattle, 2005, p. 1.
[3] Estimations indicate a 9% yearly growth of the number of Christians, while total population in China shows a growth rate of 0,6%. See the discussion about growth and total numbers of Christians in: B. Plaisier, ‘De ontwikkelingen van het Christendom in China,’ in: Kerk en Theologie 4 2011, 337-349. Plaisier cites the Chinese Chinese professor Xiyi Yao: ‘(The Chinese Church) is very dynamic, unconventional and complex. And it is often full of irony or paradox, and defies any generalization.’ (a.w. p. 339). See also: Tony Lambert, ‘Counting Christians in China: A Cautionary Report’, in: International Bulletin of Missionary Research, 27/1, 2003.
[4] See for example the article of Caroline Fielder, ‘The growth of the Protestant Church in China’, a.w., and articles of Evan Osnos in Tribune, June 2008. Evan Osnos highlights the rapid growth of the Christian church in the urban setting, and the interest of students and academics in Christianity. Dr. Christian Wollmann mentions the general interest of students in European affairs and in Christian faith, and the fact that they are able to combine it with a fair sense of patriotism. See C. Wollmann: ‘Patriotism and Nationalism. Implications for the Development of a Transcultural Theology’, Hamburg-Xian-Beijing Consultation, August 2009 (internal paper).
[5] The main reasons for establishing the Communist Party were according to dr. Aiming Wang: ‘establishing a spirit of unity, social transformation, promoting nationalism and ancient oriental wisdom’. See for his elaborated vision about the Chinese church in the context of a communist society his doctoral thesis: A. Wang, ‘Church in China, Faith, Ethnics, Structure’, Bern, 2009.
[6] Caroline Fielder mentions several factors for hat change including changed policy and propaganda concerning the concept of religion, and a moral neutral stance in education towards religious matter (a.w.,1). Christian Wollmann (a.w., 3) cites from the influential publication of Luo Zhufeng ‘Religion under Socialism in China’ that paved the way for coining the slogan ‘mutual adaptation between religion and social state’. Education of patriotism in the early nineties underlined that religious activities (1) serve the interests of the state and the nation, (2) contribute to the progress of socialist modernization, (3) build up a spiritual culture, social stability and harmony.
[7] See for example the article of Evan Osnos ‘Jesus in China: Christianity’s rapid rise’ in: Tribune, June 22, 2008. He quotes pastor Jin Mingri, who severed himself from the Communist Party and founded Zion Church, Beijing, that he calls an ‘open and independent church’: ‘It (i.e. the pro-democracy demonstration in Tiananmen Square that was ended by the People’s Liberation Army on 6 April 1989) affected my generation of university students very deeply. Like all my other university peers, I felt an immense sense of hopelessness.’ For them, Christianity offered an alternative to China’s political orthodoxy. To university students in search of something new in which to believe, the church promised salvation, moral absolutes and a sense of being part of an enterprise larger than China.’ Most of the church members are highly educated – master degree holders, PhD holders, university professors. There are also executives, entrepeneurs and other professionals. Nine out of ten are estimated younger than 40. (Evan Osnos, a.w.,4)
[8] Evan Osnos, a.w., 6. In another article Evan Osnos gives several examples of Christian activists, like the 57 years old Zhang Mingxuan, who was struck by the unrighteousness and poverty in his region of birth, and established the House Church Alliance in 2005. (E. Osnos, ‘Jesus in China, Life on the edge’, Tribune, June 24, 2008 , p. 2). There are also many stories of lawyers who searched for democracy and freedom in China, and have found the God of the Bible on their way.
[9] See also: Kevin Xiyi Yao, ‘The dynamics of Christianity in China’, Mission Focus 1. , 4. Yao states that urban house churches are the most dynamic sector in the Chinese church. They are characterized by their loyalty and Biblical authority, emphasis on personal spiritual growth, enthusiasm for mission. A new sensitivity towards intellectual integrity and social and cultural awareness rises, due to a surging influx of Reformed theology. See also his essay: ‘The Changing Face of the Protestant Church in China’, in: Mission Focus, Annual Review, 2005 Vol. 13.
[10] See for this development: Chen Cunfu and Huang Tianhai, ‘The emergence of a new type of Christians in China today’, Review of Religious Research 2004, Vol. 46, 2, p. 183-200. ‘Most noticeably, a new type of Christian has emerged to form a significant religious community in these rising urban areas. They are called “Boss Christians” by the local people. The term “boss” has become an accepted slang in Mainland China to denote anyone who owns a private business, of whatever size.’ (a.w., p. 189).
[11] See the role of ‘Boss-Christians’ in supporting democratic leadership in the churches and mediating between church, government and other non-Christian communities in: Cunfu and Tianhai, a.w., p. 195v. Most of these ‘business Christians’ show a pragmatic approach to TSPM and Catholic Patriotic Movement, underlining the advantages of these associations for the benefit of the churches.
[12] A Chinese friend, university graduate with wide cross-cultural experience commented on this: ‘I don’t think communism or one-party system in the latest 60 years explains all about China’s current spiritual situation. Chinese communism is built upon some deeply rooted values and practices of its empirical past, even though it tried to overthrow that system with sincere efforts. Second, the nationalism, cultural revolution, spiritual emptiness (i.e. people don’t know what to follow, since the old system that defines who they are didn’t work, and the newly imported system, of which Christianity is a part, is still very strange) all have something to do with China’s colonial past (we never became a colony totally, but for a long period of time, 8 European countries plus Japan established partial colonies in China). Ethnic or nationalistic awareness arouses most severely when the nation is encountered by invading strangers.’
[13] Evan Osnos quotes professor Zhao Xiao, a 40 years old party member, who gained an interest in Christianity. He sees Christianity providing a solid moral foundation for China, by: reducing corruption, narrowing the gap between rich and poor, promoting philanthropy, and prevent pollution. He even thinks that Christianity could help the CCP to survive… (Evan Osnos, a.w., p. 5)
[14] Also ‘post-colonialism’ seems to be an important motive in the thoughts of Cultural Christians: the plead for a modern, independent, morally high standard society. See for further discussion about ‘Cultural Christians’, B. Plaisier, a.w. p. 343v. Plaisier cites professor You Xilin (university of Xi’an), whose thoughts are summarized well in unpublished lectures and papers of Christian Wollman. See also: Kevin Yao, a.w., 5.
[15] Buddhism also offers a solution for retaliation, as it explains the relationship between things happened in this life and many other lives in a cycle, and it is widely accepted in actual Chinese life philosophies.
[16] The Institute of Sino-Christian Studies (www.iscs.org.hk ), established in 1995 in Hong Kong, is an interesting institute that is liaising with intellectuals in Mainland China who are interested in Christian faith. It is a strong promoter of ‘Sino-Christian Theology’, and has a great vision to make the Christian classics as well as original Chinese Christian publications accessible to the wide Chinese public.
[17] Caroline Fielder (a.w.) discerns between church growth on the countryside and in urban context, due to the growing dichotomy between the rural and the urban areas. On the countryside different factors play a role in the conversion process: the intrinsically simple nature of Christian faith, individual guidance, the sense of corporate belonging, also the message of justice for the poor and the weak (in particular women). Next to these factors, she mentions many other factors that refer both to urban and countryside context, like: miraculous healing, social activities of the church, a spirit of reconciliation and forgiveness towards former persecutors, and a general impression of God’s power shining trough the generosity, peaceful and helpful attitude of Christians. See also Plaisier, a.w., 340 and C. Fielder, ‘The growth of the Protestant Church in Rural China’ in: CSJ (Spring/Summer 2008), 45v.
[18] This point was emphasized by dr. Bin Wang (church worker in Dushu Lake Church, Suzhou) in a meeting with him on 21 October in Suzhou. He indicated that generally non-believers think that Christian are first hypocrites, and secondly judgmental. But newly converted Christians show convincing signs to non-believers about their faith: 1. They are honest about their failures and sins and confess them. 2. They have clear moral principles, e.g. they do their best not to lie, they don’t take bribes. 3. They pay attention for the sick, poor and needy. 4. They show ‘strange’ attitude, like they disappear on Sunday and pray for their meals.
[19] This was confirmed in a meeting with rev. Annet Mehldorf, pastor of the German speaking church in Shanghai. She indicated that the Chinese society is stressful and hard, but in the fellowship of the church friendship and love can be experienced, and emotions can be shown. Most (new) Christians consider the church is as their new family.
[20] Amity Foundation (see: www.amityfoundation.org), an independent Chinese voluntary organization, has three spearheads: 1. ‘Love in action’ including a wide range of projects and programmes regarding health, social welfare, community development, poverty reduction and environmental protection. 2. ‘Social Service Network’, including cooperative partnerships in AIDS prevention and disaster relief. 3. ‘Capacity Building’ on a national, regional and local scale.
[21] One of my Chinese friends commented: ‘These are not communist values only. Although sheer communism is new compared to 5000 years history of China, still many Chinese communist ideas are built upon old values and practices from imperial times. Even till now people tend to compare the practices of the Qing Dynasty to what the Communist Party is doing in China.’
[22] Plaisier (a.w., 341) cites a study of the Chinese Academy of Social Science affirming that 69% of the people converted to Christianity in the last two decades, indicated the experience of healing (related to a family member or to themselves). See: http://www.china.org.cn/china/2010-08/12/content_20690649.htm.
Caroline Fielder designates different factors in this field that she collected from a wide range of stories, like miraculous physical healings, release from addiction, dreams and visions. But according to her most believers have come to Christian faith ‘peacefully’, i.e. through the steady personal contacts with Christians, and the growing conviction of truth in Christ through the witness of Christians and the teaching of the Bible (Fielder, a.w., 4). In general cities and rural areas seem to have very different patterns in terms of how people come to faith. Rural areas tend to report more miracles
[23] It is noteworthy that the need for Bibles in China is huge. The Amity Bible Printing Press in Nanjing (established in 1986) and the Chinese Partnership of the United Bible Society work do an awesome job. But within China the maximum of only 4 million Bibles can be distributed per year, which doesn’t meet the yearly need for Bibles in the growing churches at all.
[24] ‘How Chinese read the Bible’ was discussed during the interesting encounter with the staff and lecturers of the Lutheran Theological Seminary in Hong Kong on 27 October 2015. In Taoism, mourning is not forbidden, but it is regarded as unnecessary. It is related to the idea of ‘freedom’ — the rhythm of human life resembles that of nature. Living and dying are both a life-process, and they could both be beautiful. Death could be a relive, and it could also be a starting point of a new journey. Why should people mourn for it?
[25] During our meeting with Christian Council of Shanghai on 19 October, we were told that about 6000 new converts are baptized in Shanghai each year. There is a strong emphasis on discipleship. Newcomers who are interested in Christian faith attend church services for at least one year, follow a special catechism class and ten weeks course on essentials of Christian faith and are interviewed before they are baptized.
[26] As indicated by dr. Bin Wang, church worker of Dushu Lake Church, and focused on the ministry among students in an interview on 21 October 2015.
[27] See the notes of dr. Bin Wang on page 12.
[28] This also has to do with the way how Christianity came to China in their thinking: with military and economic colonial powers. For them Christianity serves as a symbol of the ‘invaders’. That’s why becoming a Christian could be interpreted as ‘anti-patriots’.
[29] See the discussion about ‘Christianity for intellectuals’ in Plaisier, a.w. 399v; the articles of Evan Osnos in Tribune 22 and 24 June 2008 (a.w.) and Kevin Xiyi Yao (a.w.). Yao opposes the view of David Aikman who writes about the conversions among intellectuals in Beijing, in ‘Jesus in Beijing’ (Washington, 2003) and accuses him of looking at the Chinese churches through the lens of American Evangelical fundamentalism (Yao, a.w., 8).
[30] See P. Lowman, ‘The Day of His Power’, Leicester, 1983, p. 137v.
[31] See the articles about ‘reverse culture shock’ on the website: www.chinasource/home/blogs/going home (Febr. 22, 2016). This site also refers to the ChinaSource Quarterly of December 23 2011 dealing with the challenges of returnees in China. Also interesting for this subject: Overseas Campus Ministries, OCM, founded in 1992. Their mission: ‘To proclaim the Gospel of Jesus Christ among Mainland Chinese intellectuals through developing/delivering high-quality literature and educational resources and training, from overseas to Mainland China’. OCM publicizes ‘The Overseas Campus Magazine and published ‘The Returnee Handbook – on the Road of Homebound Journey’, revised edition 2011.
[32] More literature about the ‘reverse culture shock’: Nate Mirza ‘Home again’, NavPress, Colorado Springs, 2000; Lisa Espineli Chinn, ‘Think Home’, IVP, Downers Grove, Ill, 2011; John Eaves, ‘Putting Bible to Work in our Culture’ in http://cms.intervarsity.org/ism/article/2044
[33] Dr. Bin Wang, interview, a.w. (October 21, 2016).
[34] See for example the ‘Scale of Engel’ as discussed in: https://en.wikipedia.org/wiki/Engel_Scale
[35] See: H. Kraemer, ‘Waarom nu juist het Christendom?’, Nijkerk, 1960, and H. Kraemer, ‘Religion and the Christian Faith’, London, 1956, p. 235v.
[36] W. Nee ‘What shall this man do?’, Eastbourne, 1961, p. 132. See also p. 103v. about ‘Keeping the Unity’.
[37] See the quoted studies of C. Fielder on p. 1 and 6.
[38] See for example the study of Michael Green ‘Evangelism and the Early Church’, Grand Rapids, 2004 (Rev. Ed.)
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