Good missiology and partnership with Africans that is more equal and mutually instructive to one another is a partnership that values the voices and contributions of both parties in theological understanding, finance and time, culture and our lives.
From 1862 to 1927, China’s crises produced both scapegoats and gifts: Christianity was resisted as foreign and embraced in service—while new ideologies recast the debate.
As the Chinese mission movement collaborates with the rest of the global church in mission, how will it reshape global Christianity?
We bring to China our view of the world and our place in it, our sense of “the way things ought to be,” our values and priorities. Through this lens, we try to make sense of a culture and people very different from ourselves.
Among these Christian scholars are those who have newly embraced denominational identities, begun to promote interdisciplinary dialogue beyond traditional theological–philosophical impasses, and reopened a robust debate about the role of faith in scholarship, Chinese church history, and contemporary life.
Earlier this month brought word that dozens of pastors and leaders of Zion Church, one of China’s so-called megachurches with locations in Beijing and around the country, had been arrested.
This conference is a good reminder to Christians that the ultimate purpose of even something seemingly cold and private like theology is ultimately to equip ourselves and our fellow believers to better love God and one another.
In Chinese culture, no circle is more significant or beautiful than the full, bright moon on the night of the Mid-Autumn Festival. Reunion is the very heartbeat of the holiday, and the moon’s flawless face is its ultimate emblem.
The utilization of diverse resources is needed if we are to effectively and robustly train Chinese missionaries and churches to be an invaluable contributory force to Christian mission.
Surveying the fraught relationship between church and state in China, the late Chinese church historian Daniel Bays asserted that government control of religion has been a constant feature from Imperial times to the present.
Traditional China’s worldview—Confucianism, Daoism/folk religion, Buddhism, and the management of “heterodoxy”—shaped how Christianity was first seen: foreign, sometimes tolerated, and often misunderstood.
Chinese students are not just recipients of ministry but future leaders—pastors, entrepreneurs, educators, and bridge-builders in the global church.