Earlier this week we posted a ChinaSource Conversations podcast in which I talked with Jackson Wu, author of Saving God’s Face and Sam Chan, author of Preaching as the Word of God about the issue of contextualization in gospel presentations. In the course of the conversation I asked them ten questions.
The website NGOs in China recently published a summary of a Q&A session between the European Chamber of Commerce and the Foreign NGO Management Bureau of the Ministry of Public Security. Seeking clarification on how the law will be implemented, the delegation from the European Chamber of Commerce posed 13 questions.
On June 4, 2015, ChinaSource President Brent Fulton was a guest on the Connecting Faith program of My Faith Radio in the Twin Cities. Host Neil Stavem spent the hour talking with Brent about modern China and some of the unique challenges and opportunities facing the country and the church in China 26 years after the crackdown in Tiananmen Square.
Quotes from Brent Fulton's new book.
A ChinaSource "3 Questions" interview with the compiler of the Intercessors for China prayer calendar.
A ChinaSource "3 Questions" interview with Dr. Fenggang Yang, director of the Center on Religion and Chinse Society at Purdue University.
A ChinaSource 3 Questions interview with Hannah Lau, a non-profit marketing consultant and the author of Wherever You Go: A Conversation about Life, Faith, and Courage.
There was a big birthday celebration in China earlier this month. July 1 marked the 95th anniversary of the founding of the Chinese Communist Party.
June 25th marked the 150th anniversary of Hudson Taylor’s call to take the gospel to China and the founding of the China Inland Mission (today’s OMF), an event that not only precipitated a wave of missionary activity to China, but also upended the traditional ways in which missionary work had been conducted.
In many ways our worldview can be thought of as our operating system—the way in which we process and organize information and make sense of the world. For westerners, our worldview is built on legal frameworks such as guilt and innocence; however, most non-western cultures process the world based on honor and shame.
"Mentoring in the Chinese Context" is this month's ChinaSource Converstations podcast.
A new blog in China called iWorship is giving voice to Wang Mingdao, one of the great evangelists and leaders of the Chinese church during the twentieth century. Last week, on our Chinese Church Voices blog, we posted a translation of one of their posts, called “Slow to Speak.” In it, Pastor Wang reminds us of the importance of using our words for God’s glory.
Earlier this month, ChinaSource launched a new podcast titled ChinaSource Conversations. The aim of the podcast is to bring together those with Chinese expertise and experience to discuss timely topics impacting China’s church. We hope that it will be a useful resource for those serving in China.
An interview with Dr. Fenggang Yang about a new exchange program at Purdue University.
It’s become an almost tiring cliché to say that China is changing. In the last century alone, the changes have been staggering.
I recently ran across a post called "Pagan Practice in China's Shanxi Province," which included some intriguing photos of traditional customs.
There were a couple of adoption stories out of China in the past few weeks that caught my eye. The first was an article in Christianity Today about the drop in global adoptions, as reported by the US State Department in their Annual Report on Intercountry Adoptions.
Our friends at the International Outreach department of The Gospel Coalition (TGC) are offering a free resource to those serving in China—Tim Keller’s Gospel in Life, in simplified Chinese.
Over the past couple of months, we have published on Chinese Church Voices a number of posts about the growing awareness of the importance and practice of cross-cultural missions by Chinese churches.
On May 21 ChinaSource President Brent Fulton spoke at Emmanuel English Church in Hong Kong. Drawing from his book China’s Urban Christians: A Light that Cannot Be Hidden, Fulton talked about how the kingdom of God has spread in China, despite difficult circumstances.
If you’ve spent any amount of time in China, you have probably encountered the phrase “China has a long and glorious history.” In fact, you’ve probably encountered it so many times that you are tempted to roll your eyes when you hear it.
On October 1, the Cornerstone Blog of The Religious Freedom Project at The Berkeley Center published two helpful posts on religious liberty in China.
October 1 is National Day in China; this year marks the 68th anniversary of the founding of the People’s Republic of China. While it used to be a day marked with military parades and revolutionary fervor, now it marks the beginning of a 7-day national holiday (“Golden Week”) designed to get people to spend money.
So, how much do you know about National Day and the history of the founding of the country?
On January 16, 2015, the magazine China Briefing reported that a new Charity Law, which has been in the drafting stage for months has finally been introduced as a bill in the National People’s Congress (NPC). The establishment of laws governing social organizations (NGOs) has long been rumored and hoped for in China, by domestic and foreign enterprises alike. Many Christian organizations are hopeful that a new law will make it easier for them to operate in China. Here’s what the article has to say about the draft law:
Last week I wrote about the Taiping Rebellion as one of two lenses through which the Chinese government looks at religious movements. The second lens is the Boxer Rebellion, another quasi-religious movement that appeared on the scene in the waning years of the 19th century.
I have always thought that in order to understand the Chinese Communist Party’s attitude toward (or shall we say fear of) religion, one needs to study up on two key events: The Boxer Rebellion (1900) and the Taiping Rebellion (1850-1864). Both of those movements started out as quasi-religious and morphed into anti-government political movements that weakened, and eventually led to the downfall of the Qing Dynasty.
Last week, on my way home from giving two days of lectures at Taylor University, I had the opportunity to visit the Center on Religion and Chinese Society, at Purdue University in Lafayette, IN.
On Saturday night, April 26, 2014, Brent Fulton and I gave a talk at Bethlehem Baptist Church in Minneapolis, titled "The Chinese Church and the Global Body of Christ."
It’s been a long time since I have watched the Olympic Games on American broadcast TV, and not CCTV5, the Chinese sports channel, and there are several things that I miss. I miss the 24-hour coverage of events and watching them in their entirety, not just highlight reels. I miss watching ping-pong and badminton. And I miss getting to know the Chinese athletes.
When I was teaching on a university campus, one of the things that surprised me was the admission by many of my students that they were afraid of ghosts. One of them put it to me very succinctly: “We are atheists during the day, but when the lights go out it’s a different story.”
The past year has seen a steady stream of stories about foreign companies in China being under investigation for regulatory violations and/or outright corruption. The offices of Microsoft were raided. Japanese, German, and American automakers are being probed. Two British nationals working for GlaxoSmithKline were recently jailed. And a Canadian couple that ran a business in the border region near North Korea has been detained on suspicion of stealing state secrets.
It's an interesting question, and, as the saying goes, "it depends on what the meaning of the word 'atheist' is."
When trying to understand the church in China, it's easy to let predetermined narratives drive our interpretation of the things we observe. A recent article in the Huffington Post is a clear example of this.
This afternoon the good folks at FEDEX delivered a small package to my house, and it wasn’t even a Christmas present. In fact, it was something better — my passport, with a brand-spanking-new Ten-year, multiple entry tourist visa to China.
When it comes to China reporting, two of my favorite writers are Peter Hessler and Evan Osnos, both of whom write for The New Yorker. They recently took part in a forum hosted by Asia Society to examine four decades of reporting on China by the magazine. Editor David Remnick moderated the event, and joining the conversation were three other New Yorker writers, Orville Schell, Zha Jianying, and Jiayang Fan.
James Palmer, a Beijing-based journalist has penned an excellent, yet disturbing, piece about the disabled in China, titled "Crippling Injustice." "Disabled people in modern China," he writes, "are still stigmatised, marginalised and abused." "What hope is there for reform?"
On September 30, Austin Hill, host of the Austin Hill in the Morning program on Faith Radio, interviewed Brent Fulton about the situation in Hong Kong.
If you haven’t done so already, I highly recommend reading Builders of the Chinese Church: Pioneer Protestant Missionaries and Chinese Church Leaders, edited by Wright Doyle and Carol Hamrin.
Are you looking to start a business to fulfill a mission or to bless a community? The latest ChinaSource Conversations podcast, “Businesses that Bless,” seeks to answer that and other questions related to doing business in China.
One thing that I have noticed over the past couple of years is the growing influence of Calvinism among Chinese house church Christians. At a conference I attended in Germany last year, one of the speakers even listed it as a major challenge facing the church in China.
Yesterday I highlighted some of the key points of the first of two panel discussions hosted by the Brookings Institute last week. The specific topic of that panel was the political and social status of Christianity in China.
When I first went to China, I was bombarded with many odd (to me anyway) questions: can you use chopsticks? How much money do you make? Why do American parents kick their children out of the house at age 18? On and on they went.
But I'll never forget the time a student asked me, "What's the difference between Catholic and Christian?"
I have been to Changsha, the capital of Hunan Province, twice and have three distinct memories.
My first visit to Chengdu was in 1985, just before the Spring Festival holiday in late January. Having just completed one semester of teaching in Zhengzhou, Henan Province my teammates and I decided to take a boat ride down the Yangtze River from Chongqing to Wuhan on our way out to Hong Kong for a teaching conference. A dozen or so other teachers working in other parts of the country wanted to make the journey as well, so we decided to meet up in Chengdu.
Anyone who comes to you claiming to be a "China expert" is either deluded (and thus to be pitied), lying (and thus suspect), or out to separate you from your money (and thus to be avoided).
In the first section of the article "The Shadow of Chinese History," writer Huo Shui gives an overview of Chinese dynastic history. We highlighted that section in a post titled “A Long and Glorious History.” In the second section of the article Huo Shui uses the concepts of grandfather and grandchild to help us understand China’s desire for dominance.
When Father Ye Yaomin, a Catholic priest, returned to his parish in Foshan, Guangdong province in 1980 following years of persecution, his friends urged him to emigrate.
“China needs priests,” he replied.
In order to understand China today, it's helpful to understand this simple rule: nothing is as it seems. In fact, I would say this rule applies when observing and analyzing nearly all segments of life in China: politics, economy, social relationships and even religion. To put it another way, whatever China seems to be at any given moment, it is in fact, the opposite. This can be difficult for Westerners because we tend to be dichotomist in our thinking, wanting something to be either this or that. We don't do well with this and that.
Rumors were swirling all last week that the Chinese government would announce a major relaxation of the 35-year-old “one-child policy.” Sure enough, on Thursday, October 29, it happened.