T

alk on “God, History, and China” China Outreach Ministries retreat for Chinese scholars, December 11, 1993, with current comments in italics.

During my research and reflection about China over the years, I have tried to piece together knowledge acquired through two very different analytical frameworks:

• As a political analyst and educator, I have been taught to use a secular mindset based in the social sciences. This optimistic mindset assumes that the economic and political structure of a society is the primary cause of social change, operating through a rather automatic modernization process, producing inevitable progress for a nation.
• As a believer, during my Quiet Times I use a spiritual mindset based on insight from the Holy Spirit as I read the Bible and pray, an exercise that views religious faith and resulting culture as the primary factor in social change. This perspective points toward more realistic conclusions about any nation’s future, based on an understanding of the way God deals with nations.

My book on “China and the Challenge of the Future” (1990) was based on a secular framework of analysis, although the spiritual perspective is evident in my postscript—written after galley proofs arrived on June Fourth, 1989. The last sentences read:

“China’s chances in the world may have to await the eventual rise of a stronger urban middle class based on the reconsolidation of economic reform. Even these economic and social changes alone would not ensure China’s full positive contribution to humankind. That can come only with a deeper spiritual revival and cultural renaissance.”

Since then, observing the collapse of the socialist camp in Europe, the spiritual mindset has become more and more influential in my thinking about China’s future. It is very clear that the revolutions of ’89-91 in Europe were based in a moral and cultural revolution, out of which came economic, political, and social change.

I recommend reading George Weigel on Pope John Paul II in his 2000 Templeton Lecture, The Review of Faith & International Affairs (FIA) 7:2 (Summer 2009), in which he explains how the Pope adopted a “culture-first” reading of history and a “culture-first” strategy for creating a “revolution of conscience” to change history.

Most specialists on European communism never saw its end coming, and still don’t fully understand its dynamics, just as most specialists of Chinese affairs only look at the economic and political dimensions, not the cultural and moral aspects of change in China.

I recommend reading Max Stackhouse on theology and democracy in his 2004 Templeton Lecture, FIA 7:2 (Summer 2009) and theology and international affairs in FIA 7:1 (Spring 2009), in which he discusses how religion is a basic cause in social history as well as a guide to the future, ideas central to his four volumes on God and Globalization.

The Drama of World History, According to the Bible

A “short history” of the world, based on what the Bible reveals, with the caveat
that much will always remain mystery, would suggest:

The natural world, all life, and humans were designed and created for a purpose by a single eternal all-powerful being whom we call God.

The intended purpose for humans was to live in intimate, loving relationship with the Creator and in loving family and other personal relationships; to multiply and fill the earth; and to exercise God’s sovereignty over the earth through His delegated authority. This is his mandate or command to us. (Gen. 1: 27-30)

God’s ultimate purpose for history is that the people of the whole earth will voluntarily choose to reflect his Glory (his character and patterns for living) and thus his sovereignty will be fully manifested. (Revelation 21: 22-26.)

This historical process has never been a smooth one, but rather is a spiritual battle. Why? Because the majority of human individuals and communities have exercised their freedom to rebel against this mandate from God, thwarting his ultimate goal for history. Out of pride, they have wanted to have ultimate power over themselves and others, to live without God. From this disobedience has come the evil and suffering in human history, including ecological disasters.

The story of the “great rebellion” at the Tower of Babel is often overlooked, but I think it provides the key to understanding world history, explaining the origin of the plurality of languages and cultures. It has to be taken into account in any search for the origin and character of Chinese civilization as distinct from others. (Genesis 11: 1-9). Note that God took the initiative to scatter the nations, that is, to fulfill his plan for history, He gave each nation its own language and culture and also its own land. So the Chinese people need to recognize that their civilization and their land originated with God.

How interesting that China’s first spacecraft, launched in October 2003, was named “Shenzhou” (meaning divine vessel), a homonym for an ancient literary name for China meaning “divine land” or “land of God.”

It is exciting but also sobering to think that all human cultures play a role in God’s purpose for history, that history is not a story of Darwinian struggle, the rise and fall of nations as a result of competition. Rather, their fortunes or destinies are tied to obedience to God’s will. For example, America’s decline is not inevitable, but a result of rebellion against our godly heritage. This can be reversed, as in the past, through revival and reform. All cultures have the potential to experience rebirth and fulfillment. The kingdom of God at the end of time will be richer for the contributions from each civilization.

Stackhouse interprets the “New Jerusalem” as the ultimate vision of a complex, inclusive civilization as the final human destiny. The transforming process of globalization is rooted in the biblical view of grace and its constituent doctrines, which constitute the core of a progressive theology of history, with a worldview and public social ethic suited to a globalizing era. The real question is … progress toward what? toward more widespread human well being on earth? or toward the final victory of God’s Kingdom in the heavenlies?

God’s response to perpetual human disobedience throughout history has been mercy towards his people, not the punishment we deserve, in order to fulfill his ultimate purpose for history – to bring glory to his name. Rightfully, humans deserve death for the sin of rebellion against God and abuse of their powers. Instead, each time we stray, God has sent judgment (blessings or curses) as a means of discipline. That is, we suffer some of the consequences for our sin to show us it is a dead-end, but He saves us from the full consequences and we are given another chance to make a fresh start.

Adam and Eve were not killed, but they did have to leave the Garden and work to create a new life. Noah’s family survived the flood, but had to build all over again. In modern times, the American Civil War brought horrendous destruction and death but among its consequences was the end of a socioeconomic system based on slavery. The Cultural Revolution was the natural consequence of the idolatrous worship of Mao as the people’s “savior,” but some good has come from its destruction of superstitious traditions and the demise of blind faith. China has been allowed a chance to start over again.

Throughout history, before and since Christ, God did not leave China or any other people without some revelation of his character and plans — in the patterns of his natural creation, in our human longing for a god to worship, in blessings whenever his patterns were observed.

“In past generations he allowed all the nations to walk in their own way; yet he did not leave Himself without witness.” (Acts 14: 15-17)

Human history since Christ has been the story of the Church, the invisible body of Christ, fulfilling the historical mandate to fill the earth with his glory by following the direction of its Head and acting in the power of the risen, cosmic Christ to whom God delegates all authority over heaven and earth. And so our number one loyalty and identity is as brothers and sisters in God’s family, not as Americans or Chinese.

In the New Testament, God’s historical agent is not a nation, not America, nor will it be China, but rather the greatest “INGO” (international, nongovernmental organization) of all time — the universal Church, which is the family of God wherever they are found, across all boundaries of ethnicity, language and culture, gender, or social class.

Throughout history, God’s agents have been a tiny minority, those who are willing to obey and follow Him—true believers who act as “salt” and “light” in every society. But wisdom and power far beyond their numbers and worldly influence are theirs, as they tap into the Spirit of Jesus, who alone is the “Way, the Truth, and the Life.” All other ways are false dead-ends that lead literally to Death.

to be continued …

1 Comment so far

Post a new comment

Name (required):

Email (required but not displayed):

Comment (you may use HTML tags for style):

Type the word 'allow' below (required):

Remember my info

Comment Preview