It is encouraging to see the Winter 2024 issue of ChinaSource Quarterly revisiting the timely issue of Chinese returnees (海归). Since the previous issue in 2016, there have been significant global changes that have impacted the landscape and movement of Chinese students. The editors of this latest issue have done an excellent job of compiling articles that present a variety of perspectives—featuring firsthand experiences and expertise from Chinese returnees, Chinese ministers in the US, pastors serving in urban churches in China, and field directors of organizations working in returnee ministry. The articles collectively shed light on the unique challenges and opportunities facing Chinese returnees and underscore the urgent need for ministry, resources, and support in this area.
As I read through this issue, I noticed that several authors echoed the theme of the Spring 2024 issue on “The Global Chinese Diaspora.” They highlighted how recent historical and political events have significantly affected the decisions of Chinese students about where to study, whether to stay abroad or to return home. As David Byron points out, the COVID-19 pandemic and the rising tensions between the US and China have deeply impacted the flow of Chinese students to the US. This situation has led to a rise in the number of Chinese returnees in recent years, many of whom are now returning to China only to face the challenges of a sluggish economy and higher unemployment rates. Additionally, John Z., Sarah L., and Lydia S. mention other factors, such as increasing nationalism and greater pressure on Christian churches in China. These factors make the need for ministry to Chinese returnees all the more pressing.
The Need for Effective Ministry to Chinese Returnees
John Z., Sarah L., and Lydia S. offer valuable strategies for returnee ministry, which they divide into three distinct stages: (1) helping returnees return with a mission, (2) supporting their spiritual growth in Christ, and (3) mobilizing them for kingdom work. They argue that returnee ministry is a crucial strategy in fulfilling the Great Commission, with the potential to make a lasting impact both in China and globally, as Sean Cheng and Stacey Bieler later present in their article that many influential spiritual leaders in Chinese history were returnees. I wholeheartedly agree with their assessment. As someone who has served cross-culturally to fulfill the Great Commission, I have encountered many Chinese Kingdom workers on the mission field, and I have noticed that those who are most effective in learning new languages and cultures are often those who have studied abroad. I firmly believe that the Lord can use Chinese returnees in powerful ways for his Kingdom, and I pray that many of them will be raised up to serve in cross-cultural missions in the future.
Sean Cheng and Stacey Bieler provide a historical perspective on the issue of Chinese returnees. They note that today’s Chinese Christian returnees face a complex environment that is quite different from that of previous generations. While China has grown economically and technologically, it has also witnessed a rise in nationalism and anti-Christian sentiment, with the government increasingly viewing Christianity as a tool of Western influence. Despite these challenges, many returnees—particularly those who are professionals in fields like science, technology, and business—are still contributing to the growth of the Chinese church.
These professionals are often seen as “marketplace missionaries,” using their influence in their respective fields to promote Christian values while maintaining a low profile. As they return to China and experience reverse culture shock, many returnees can impact their communities by living out their faith in their work and everyday lives.
The Biblical Parallel: Jacob’s Journey and the Returnee Experience
The stories of Chinese returnees are often deeply personal and complex. Bill Hu and James R. use biblical narratives to illustrate the experiences of returnees. Hu reflects on the story of Jacob’s migration to Haran in the Old Testament, while James R. draws a parallel with the experience of Onesimus returning to Philemon in the New Testament. I found both biblical parallels to be powerful and insightful. I would like to highlight a few points of Hu’s exposition of Jacob’s story here.
I personally found Hu’s interpretation of Jacob’s journey particularly moving. He draws a careful and prophetic connection between Jacob’s experience in Haran and the journey of today’s Chinese returnees. While Haran was meant to be a place of refuge and home for Jacob, a place where he would be welcomed with love and support by his own flesh and blood (骨肉/同胞), as Laban said to him in Genesis 29:14, “You are my own flesh and blood,” it was, in reality, a place where Jacob experienced loneliness, exploitation, disappointment and despair. As Hu puts in this way:
In spite of all the blessings that Jacob brought to Laban’s household (Genesis 30:27), which his unscrupulous uncle recognized, Jacob was still trapped. It was a reoccurring story for him, stuck over and over again: in the wilderness, in his uncle’s house, in his marriages. This is also the experience of every one of today’s returnees.
This is a striking metaphor for the experience of Chinese returnees, who often return home with high hopes only to encounter a reality that is far from welcoming. The emotional toll of such experiences can be profound, leaving returnees feeling disillusioned and isolated.
Identity Issues Among Returnees
Hu also raises an important point about the identity struggles that many returnees face. Migrants—whether returning to their home country or moving to a new one—often wrestle with questions of identity. They may feel disoriented, mislabeled, or distressed as they try to reconcile their experiences abroad with their sense of self. For those who came to faith during their time overseas, this struggle can be even more pronounced. They experience a kind of “double migration”—both physical and spiritual. In addition to adapting to a new cultural environment, they must also navigate the challenges of integrating their new faith with their previous identity and cultural background.
For many returnees, the migration experience can be traumatic, both when they are leaving their homeland and returning to it. The emotional and relational losses they experience during this time—such as the loss of familiar relationships, the loss of a sense of belonging, and the loss of a clear sense of identity—can be profound. As someone who has experienced migration herself and served different types of migrants for years, I believe a trauma-informed approach to ministry for returnees should be taken into consideration.
Trauma-Informed Ministry for Returnees
A trauma-informed ministry acknowledges the lasting effects of trauma on the physical, social, emotional, and spiritual well-being of individuals. Some returnees, especially those who have studied in seminaries overseas and returned to serve in ministry (known as 神归, or shen gui), may face additional layers of trauma upon their return. These individuals may encounter persecution, rejection, or forced displacement as they seek to serve in their home country, which can exacerbate their emotional and spiritual struggles.
Trauma often makes relationships difficult. People who have experienced trauma may perceive others, including God, as enemies.1 They may struggle with feelings of distrust, isolation, and hopelessness. I have seen firsthand how trauma can deeply affect the spiritual lives of new believers, and many trauma-healing ministers and counselors emphasize the importance of community in the healing process. A supportive and accepting community can help traumatized individuals find their identity again and restore a sense of belonging.2
I was encouraged to see that many authors in this issue also emphasize the importance of the local church in China as a supportive community for returnees. The local church can play a pivotal role in welcoming returnees, offering them care, and helping them navigate the challenges they face upon their return.
A Personal Reflection and Conclusion
Chinese student ministry has been close to my heart for many years. My journey of serving the Lord began more than two decades ago in Germany, where I served with Chinese students. Over time, the Lord opened doors for me to serve Chinese students in other parts of Germany, in the US, and eventually to serve other ethnic groups in various countries. As I reflect on the articles in this issue, I am encouraged and remain hopeful. While we are not living in the most peaceful or stable times, I believe that the Lord continues to build his church. As Matthew 16:18 reminds us, “the gates of hell shall not prevail against it.”
Endnotes
- “Forcibly Displaced People”, in Lausanne Occasional Paper#78, 2024, access February 18, 2025, https://lausanne.org/occasional-paper/forcibly-displaced-people.
- Tricia Stringer, “Planting Seeds of Healing in Times of War: Insights from Trauma-Informed Crisis Communities”, Seedbed Journal, Vol. XXXV, no.1. (Spring 2024): 24–38.
Image credit: elnariz via Adobe Stock
Jeanne Wu
Jeanne Wu, PhD (TEDS), has been involved in ministries and research related to the Chinese diaspora since 2003, including in Europe, the US, and recently the Middle East. She and her husband have served in the Middle East since 2015. Besides frontline ministry she is also active in researching, consulting, …View Full Bio
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