In April 2025, more than a hundred pastors, theologians, and ministry practitioners from around the world gathered in Toronto, Canada, for the first-ever Chinese Diaspora Network Consultation (CDNC 2025). Organized by CCCOWE Canada and co-sponsored by the Lausanne Movement and the Global Diaspora Network, the conference was fast-paced and content-rich. It covered everything from theological frameworks to regional practices and personal testimonies, all centered on the theme: “Chinese Diaspora and Glocal Evangelism: New Challenges and Opportunities.” Attendees were invited to reimagine the role of diaspora churches in the evolving landscape of global missions.
This gathering, in many ways, was both a beginning and a mirror. It brought to the surface not only key theological reflections and practical strategies, but also quieter questions: who gets to show up? Whose stories are heard? And who still waits for a place at the table? These questions quietly shaped my experience of the consultation and framed the reflections that followed.
Framing the Vision: Theological Anchors and Stories That Moved Us
Several keynote sessions laid a solid theological foundation for the conference. Dr. Patrick Fung spoke on “Scattering and Gathering” in Scripture, reminding us that displacement is never random, it is often God’s chosen method for advancing his mission throughout history, while Dr. Enoch Wan outlined four paradigms of diaspora missiology—mission to the diaspora, through the diaspora, by the diaspora, and beyond the diaspora, urging churches to reflect on their diasporic identity.
Rev. David Doong’s meditation on Jeremiah 29 stood out. He reminded us that exile is not an accident but an opportunity. Rather than longing for what was, we are called to seek the peace of where we are. This theme of active presence, of being missional in exile, anchored many of the discussions.
Evening testimonies, especially from pastors in Mongolia and Peru, illustrated how the gospel has taken root in unexpected places. Their stories demonstrated that the diaspora mission today transcends cultural lines. It is increasingly multiethnic, embodied, and global.
Strategy and Practice in the Diaspora: Across Generations, Cultures, and Media
Dr. Luke Zheng examined structural challenges in European Chinese churches, including the shortage of pastors and generational gaps. In response, Rev. Tsu-Kung Chuang emphasized the need for multilingual theological training that can engage younger believers.
Other scholars addressed local and generational dynamics. Dr. Enoch Wong discussed how Chinese North American youth experience tension between calling and parental expectations. Dr. John Wang critiqued “inward-focused churches,” urging immigrant congregations to engage the actual needs of their local cities. Dr. Jeanne Wu reflected on her mission works in the Middle East and called the Chinese church to broader, cross-ethnic engagement beyond familiar cultural boundaries.
Dr. James Lai proposed differentiated strategies for diverse diaspora groups and contexts, emphasizing that pastoral care must be adaptive. Jackie Hwang, in response, stressed the importance of mutual understanding across generations. Rev. Wenhui Gong examined the organizational and spiritual dimensions of sending structures, reminding us that diaspora involves not only mobility, but also rootedness and spiritual community for long-term sustainability.
On the media and communications front, Sean Cheng presented a historical and missiological reflection on Chinese-language publishing and its digital transformation. He offered ChinaSource as a model of bilingual, collaborative ministry that bridges Chinese and English contexts. He noted that media partnerships should not be merely logistical or formal, but should embody kingdom-minded cooperation that honors difference and invites mutual learning.
Who Was Missing, and Why It Matters
This gathering was more than a conference; it was a mirror. While the content was rich and the strategies thoughtful, I found myself asking quiet but persistent questions: Who gets to speak on behalf of the diaspora? Whose stories are missing? And where are the second- and third-generation voices?
It was hard to ignore the age, gender, and cultural imbalances in the room. Most participants were first-generation leaders, and the event was primarily conducted in Chinese, leaving limited space for monolingual English speakers and culturally second-generation leaders to fully engage. Perhaps that’s why many speakers touched on the anxiety of “passing the baton.” Yet, in side conversations with younger participants, I heard a different story of vibrant ministry happening quietly in campus fellowships, international churches, and digital spaces. Their expressions of faith, shaped by different languages and rhythms, simply don’t fit into traditional frameworks.
One sister who serves in a local college campus ministry told me, “Young people are actually experiencing revival. It just looks different.” Then she paused and added, “Sometimes I wonder why this rather obvious reality seems to go unnoticed.”
Present in Spirit: Returnees and the “In-Between” Generation
While this gathering brought together voices from five continents, the presence of mainland Chinese church leaders was notably subdued. I also learned that two invited participants from China were unable to attend due to visa complications. Their absence was quietly felt, a reminder that for some, physical mobility and international collaboration remain constrained by external circumstances. In diaspora missions, silence doesn’t always signal disengagement; sometimes, it reflects unseen barriers.
After the conference, I spoke with several younger diaspora leaders who, in many ways, should have been present but were not on the organizers’ radar. These are second-generation Chinese Christians, born and raised in the West, later called to serve in China or Southeast Asia, and now returning “home” with their families. They’re trilingual, cross-culturally experienced, and missionally grounded, yet they tell me, “Local churches don’t quite know what to do with people like us.”
One sister shared honestly, “I became a Christian and was baptized here, but now that I’m back, I fit nowhere.”
A young cultural researcher reflected, “The Cantonese service is full of gray heads, the Mandarin service is lively but mostly for new immigrants, and the English congregation feels nothing like the one I grew up in… At this point, I’m attending an international church because it meets my children’s needs.”
These are not critiques, but honest glimpses into the disorientation of an ‘in-between generation’ who often find themselves speechless, rootless, and unseen.
Postures of Listening and Humble Learning
What encouraged me were the voices marked by humility. Some leaders acknowledged that older generations may hinder rather than help. Others challenged the church to stop dismissing the next generation as “too sensitive” and start listening.
The Next Step: Not Speaking For, but Walking With
The final panel brought the gathering to a poignant close. Speakers reaffirmed a central conviction running through the entire gathering: that the Chinese diaspora is not a historical accident, but a strategic move in God’s kingdom. Dr. Patrick Fung referenced Acts 11 to illustrate how today’s missions context mirrors the early church, marked not by formal structures, but by ordinary believers living faithfully in scattered places.
The call was clear: diaspora missions should not be pitted against traditional models but seen as complementary. As Rev. David Doong put it, “Diversity is the best strategy.” Innovation doesn’t have to be uniform, as multiple approaches can thrive together. Several speakers emphasized the formative role of first-generation believers: they must not merely encourage the next generation, but embody cross-cultural mission themselves. Others challenged the church to root a missional imagination in children, rather than wait until youth group.
There were also practical calls to action. One pastor proposed an “MD vision” (Mission-Driven Vision) 1 —gathered by mission, sent by mission—for churches to become cities on a hill, care for the marginalized below, and integrate discipleship with outreach. From learning a new language to opening space for community ministry in a takeaway shop, real mission begins locally. Speakers urged Chinese churches to learn from non-Chinese congregations and pursue local, multiethnic ministry, including work among Muslims, Afghans, and Iranians.
More than a strategic recap, the panel served as an alignment moment across generations, cultures, and ministry contexts. One refrain captured it all: “Don’t just run a project. Live out your calling.” Rev. Henry Lu also reminded us, “Tell the stories. Learn to listen humbly.” His words stayed with me.
Conclusion: Beyond Succession, Toward Intergenerational Sending
Today’s Chinese church is no longer following a single, linear story of “passing the torch.” It is a polyphonic movement, where cultures complement one another, languages intermingle, and generations mutually send and support each other. If we truly believe that diaspora is God’s mission strategy for this era, then no generation should be missing, no language should be diminished, and no one’s sense of belonging should be sacrificed.
May we be scattered for the Lord, and gathered in his name. May we learn to listen, build one another up, and walk together toward the unfinished harvest field.
Endnotes
- MD Vision refers to a “Mission-Driven Vision,” as shared by one of the pastors during the final panel. It emphasizes that the church is both gathered by mission and sent by mission. This vision includes becoming cities on a hill, caring for the marginalized below, and integrating discipleship with outreach.
Image credit: Premium Graphics via Adobe Stock
Andrea Lee
Andrea Lee writes at the intersection of faith, culture, and Chinese Christianity.As Content Manager at ChinaSource, she curates stories, nurtures a community of writers, and shapes the editorial direction to reflect the depth and diversity of the Chinese church experience. Born and raised in Taiwan, Andrea studied Chinese Literature at Tunghai …View Full Bio
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