About forty scholars gathered from all over China to attend an important Conference on “Christianity and Moral Construction in Modern China,” November 7-9 at Renmin (People’s) University in Beijing.
Hudson Taylor loved the Chinese people and did all he could to identify with them; he possessed the greatest possible admiration for their long and illustrious civilization; and he required all his missionaries to learn as much as they could about Chinese culture and religion.
What was Hudson Taylor’s attitude towards Chinese culture? In the words of our conference theme, how did he change and adapt himself as he sought to serve Christ among the Chinese?
Dr. Carol Lee Hamrin, sharing stories of Chinese believers serving society as "salt and light" — both then (1910 ff.) and now, 100 years later — at the "Worldview for World Healing" conference sponsored by the Wilberforce Academy, St. Paul, Minnesota, October 2010.
Does the Bible have anything to say about creating a harmonious society? Yes, according to a number of scholars who convened recently in Beijing for an international colloquium entitled, “Ancient Wisdom and Harmonious Society.”
From this brief examination of the life and ministry of John Song, we see how he, along with many other Chinese Protestants in the same era, brought peace, calm, and even joy and hope, in a world wracked by chaos and suffering.
There has always been a close correlation between the state of U.S.-China governmental relations, and Chinese official attitudes toward Christianity and the treatment of the Chinese church. A brief historical review illustrates this.
Hudson Taylor believed not only in the theological truth of Christ's incarnation, but also in its missiological necessity and the numerous practical advantages which flowed from following the example of Christ.
With the growth of an urban middle class, there is underway a re-birth of an autonomous civil society in China. Two major developments have together shaped the Chinese society of today
In the light of all this, we can see that China’s rise presents both opportunities and challenges to the Christian church.
In this article we shall ponder the rise of China in the context of history, in order to reflect upon our possible responses and roles in this tectonic geo-political shift. Moving quickly over continents and centuries, I shall make five observations about rising China, and conclude with some suggestions for both Western and Chinese Christians.
That Protestantism has become a Chinese religion is demonstrated by its history; indigenous leadership; contextualized literature; rapid growth; geographical distribution; numerical strength; social impact; self-propagation; and official status. I shall expand on this statement briefly before talking about just how culturally “Chinese” this relatively new faith in China is.
A colloquium on Chinese biblical studies sponsored by the Center for the Study of Christianity in China, King’s College, London, was held January 17th-21st. This symposium showcased some of the fine scholarship being done by Chinese around the world. One of the largest such gatherings in recent decades, it both marked the progress of biblical studies by Chinese and advanced the conversation in a number of key areas
Let me start by explaining the choice of terms used in my title: “Greater China” refers to the Chinese diaspora of traders, emigrants and political exiles from the coastal provinces – including many Christians --who played a very important role...
The purpose of this brief paper is to explain the existence of the Three Self-Patriotic Movement/China Christian Council and the resistance of the government to unregistered house churches.
In 1962, China had just stunned the world by testing its first atomic bomb. Its ruler Mao Zedong had not yet launched the Great Cultural Revolution, but would soon unleash millions of young people upon China to smash all that...
In my presentation today, I will highlight the growing importance of faith-based NPOs (nonprofits) in China, both domestic and foreign, in shaping a rapidly changing society.
A Kingdom perspective could help adjust official U.S. foreign policy to better support bilateral social interaction, and inspire unofficial nongovernmental actors to develop a more fruitful engagement strategy.
In the vast hinterland where 800 million peasants dwell, isolated, tiny meetings in humble homes have multiplied into mighty networks with thousands of churches and millions of members governed by widely-networked leaders.
I would like to begin with a review of the history of God’s interaction with the Chinese people, including the centuries-long efforts to bring the Gospel to China since most Americans, even most Chinese people, are very unaware of the long legacy of Christianity in China.
Statement of Carol Lee Hamrin, Monday, MARCH 14, 2005 on NEW REGULATIONS ON RELIGION for the U.S. Senate - House of Representatives Congressional-Executive Commission on China, Washington, DC.
We need to understand, and gear our policy to, the PRC’S outdated and unpopular framework for religious policy, and the internal debate about it since 1987-88 attempt to draft a religion law.