Reaching Chinese Worldwide
Overview
A handbook that is as nuanced, socio-historically sensitive and practical as the very culture and people it seeks to affect, Reaching Chinese Worldwide offers principles for effective Christian witness and culturally sensitive involvement in the life of Chinese people.
The author’s goal is to prepare both laypersons and vocational missionaries to best minister the Gospel of Jesus Christ to Chinese people around the world. The primary (though not exclusive) audience of the book is Western Christians who desire to minister to the Chinese, now numbering more than 1.5 billion and increasingly present worldwide. Doyle uses alliterative chapter titles to outline his main points and structure the book, which could similarly be summarized with three other “P” themes he weaves throughout: Past, Prayer, Patience!
Does he achieve his goal through the book? Yes! In fact, this reviewer spent seven years engaging in missionary work in Asia, and would not only have benefited from this book (had it been published) before embarking upon such an endeavor, but would have kept it within reach throughout! Just as the classic What to Expect When You’re Expecting becomes an oft-referenced guide for any first-time parent, this is a trustworthy resource for those attempting to love, and seek the growth of, their Chinese friends in the name of Jesus and have realistic expectations for what that process might look like.
Part I
Chapter One: Pilgrimage in Mission
Chapter One is autobiographical in nature, establishing Wright Doyle’s credible and experienced platform from which to speak into matters of ministry to Chinese. Doyle chronicles his and his wife Dori’s years of theological education in seminary, learning language and being mentored in both Singapore and Taiwan, partaking in translation work and founding organizations like China Institute and university fellowships for Chinese. He has surely practiced- and humbly learned by trial and error, and the grace of God – all that he preaches in the chapters to follow.
Chapter Two: Preliminaries
The next section, “Preliminaries,” helps the reader avoid assumptions and ensure a correct starting point, namely God’s own design and purpose for ministry. Questions such as: “What is the Gospel? How do we see it come to bear on people’s lives? Why the focus on Chinese outreach?” are answered. In response to the last question, Doyle offers three strategic points:
Han Chinese comprise the largest un-evangelized people group in the world.
The Chinese church needs strengthening, particularly in leadership and theological development.
There is incredible potential among the Chinese to expand God’s worldwide kingdom.
Doyle describes the realities of life and politics in China today and current obstacles to Gospel ministry, and in preliminary fashion, cautions his readers to think well and cautiously about how best to engage with the Chinese before beginning outreach.
Chapter Three: Preparation
Chapter Three also anticipates questions such as, ‘How does one start reaching the Chinese?’ (The crucial answer given: prayer!), and ‘Does the “old” method of gospel proclamation still work?’
The author affirms that gospel conversations are crucial, but first one must seriously consider both the culture and consciousness of the people into whose lives they are stepping. This is true of all cross-cultural ministry, but Doyle reminds us that Chinese history, including that of Christianity, is even more complex – and perhaps cherished – than most nationalities and a heightened respect for it is critical. Foreigners should enter in with a humble posture, beginning with long-term language learning and a listening ear before employing a speaking tongue.
The chapter includes a brief history of Christianity in China and an exhortation for ministers of the Gospel to learn from China’s past, both nationally and as related to the church and missionary attempts. Doyle details the current psyche of Chinese society, and among other distinctive elements, identifies the element of hope now apparent in younger generations. He provides encouragement to his readers that God is indeed at work in bringing the very hope of the Gospel to bear on lives.
Chapter Four: Presence
The next section, Presence, affirms that Chinese men and women are indeed everywhere! We need to reach these men and women with the “whole counsel” of the God whose image they bear. Doyle gives applicable and convicting suggestions to Westerners, such as opening up our family Christmas celebrations to Chinese in our community, sincerely befriending them and again focusing on language learning as perhaps the most genuine way to show care.
An intentional effort to connect Chinese people with other Christians from their own culture is emphasized, as is the value of patient, hard academic work that in fact mirrors that of the industrious Chinese scholars who come to the United States. A helpful distinction (p. 67) of the shift in general modern missions approaches from “friendship to partnership” urges Christians to continue to seek the former with Chinese in order to build trust and unconditionally love them.
Also of note are guidelines for how to do short-term trips (a form of outreach that can be controversial) well and wisely, and some creative and even institutional suggestions for “presence” among the Chinese that build platforms of respect, such as quality efforts in the realm of fine arts.
Chapters Five & Six: Proclamation I & II
In Chapters Five and Six, Doyle offers highly practical methods for sowing Gospel seeds, based on what he has learned and observed in his decades of ministry to Chinese. “Part I” describes opportunities to reach Chinese through the growing influence of internet, radio and books, and by telling the stories of Chinese believers’ own legacy of faith. As we introduce Chinese friends to the Word of God, Bible studies should begin with a focus on the Creator God in Genesis, rather than jumping to the Gospel of John, a popular introductory method. Doyle gives tips on preaching a relevant and Biblical evangelistic message, helping the reader understand how to connect the work of Jesus Christ to the “fallen condition” the Chinese tend to experience in categories such as success, family and saving face.
He cautions against feeding into a ‘health and wealth Gospel’ by overly emphasizing the material benefits of a relationship with God to a culture that is highly pragmatic and sometimes opportunistic. Doyle does not entirely dismiss the value of “cold turkey evangelism” and reminded me of the joys of striking up conversations with taxi drivers and market vendors in Asia. He even provides a script of sorts for asking spiritually probing questions during such everyday encounters.
Part II
Part II identifies common problematic practices and shows the author’s burden to follow wise and Biblical principles as much as possible. He states that on average, it takes about 3-5 years for Chinese to make a true profession of, and commitment to, Christian faith (87). This is generally the case with most Christian growth, but is even more heightened in the Chinese context, so the lay-minister is again called to extreme patience…and some perseverance, too!
Because both personal and financial associations with foreigners can complicate things for the Chinese, Doyle urges caution among Westerners regarding clandestine missionary activity or taking a stand on the public church or government matters in China. He pushes back on the trend of Chinese church leaders traveling abroad for seminary, which can be costly and disruptive to their local congregations, and instead encourages in-country training whenever possible.
The chapter closes with a brief exploration of spiritual warfare - what it is and is not – and a needed caution against over-interpretation of this element of kingdom work.
Chapter Seven: Points of Contact: Chinese Culture & Society
The next section continues the call to contextualize the Gospel more carefully and recognize the corporate nature of Asian culture. We are encouraged to enter into the lives of the Chinese well by “dreaming their dreams,” just as we seek to bear their burdens and identify their “pressure points,” or “ways in which modern Chinese society prepares the way for the light, life and love of God as expressed in the Good News” (104).
Pressure points highlighted include family tensions (the legacy of the one-child policy, expectations of in-laws, the struggle for couples to “leave and cleave,” confusion over gender roles and filial piety), economic and vocational pressures (including the mass migration of recent decades), and deep struggles with both personal and cultural shame. Doyle gives a list of wonderfully specific questions to ask a Chinese friend in the arena of science and materialism, which have deeply shaped their worldview. Most of all, he highlights and celebrates how the Good News of Christ speaks to all of these realms!
Chapter Eight: Points of Contact, Chinese Religion (1)
Chapter Eight builds on “Points of Contact” with an emphasis on “Chinese Religion (1),” laying out the debate over what Mandarin vocabulary to use for the name of “God.” The inclusion of this matter is important, as Chinese Christians themselves differ in opinions and convictions, and as a missionary I also wrestled over which spiritual vocabulary to employ with my Chinese friends. This book presents the arguments on both sides over the use of the Chinese term “Shang Di” or “Shen” as names for God. Doyle weighs in heavily in favor of “Shen,” positing that accurate representation of the Trinity and clarity about the essential nature of Jesus is at stake:
I propose the following compromise to the vexing Term Question: In ordinary conversation, and in some preaching, the name Shang Di may be used some of the time, as long as it is adequately explained according to the full Biblical revelation. But, in most preaching and teaching, and all translations of the Bible, Shen should be employed, as being the most accurate rendering of Elohim (Hebrew) and of Theos (Greek) (121).
This chapter also explores “Ying and Yang,” giving touch points of this ancient Chinese concept with the Gospel, and affirming that some of its complementary pairings like male and female are also found in God’s Word. However, ultimately Doyle asserts that the “Bible presents us with a certain essential dualism, not a fundamental unity of opposites,” and holds to the crucial special revelation Christians receive from God in the Scriptures (123).
Finally, Doyle addresses Daoism as an influential philosophy permeating Asian culture, and gives further guidance on navigating the similarities and differences between the Dao (or way) of Laozi and the Logos (Word) of God as revealed through Christ.
Chapter Nine: Points of Contact: Chinese Religion (2)
“Chinese Religion (2)” delves further into traditional Chinese religions, noting the influence of the Confucian worldview. Doyle describes it as folly to downplay the impact Confucius has held on Chinese culture and mindset, but cautions against a syncretistic approach that fails to sift Confucianism through a Biblical grid. A familiarity with the Analects (Chichung Huang’s edition, is recommended) and a posture of respect is again strongly advised. This chapter examines the similarities in values (submission, respect, harmony) as well as differences (parental responsibility, male-female relationships, epistemological methods) between Biblical Christianity and Confucianism.
Buddhism, in both its traditional and modern forms, is addressed as another revered Eastern religion with a growing number of adherents, especially in Taiwan. Conversational touch points that may surface tenets-in-common with Buddhist friends include: the fleeting nature of life, an expectation of suffering, pursuit of enlightenment, upholding of moral standards, and reliance on sacred scriptures. Doyle distinguishes the major differences in Christianity, which centers on a closed Biblical canon, a single Creator God, the unique person and work of Christ, and regeneration (instead of reincarnation) as central truths.
Popular (or “folk”) religion is also described as resurgent and influential. It is the form of spirituality most associated with superstition and ancestor worship, especially in rural areas of China. Doyle laments, “in essence, Chinese folk religion is dominated by pragmatism and utilitarianism, not a personal relationship with the Lord of the universe,” but exhorts non-Asian Christians to examine where their own faith may also be tainted by such temporal and material idols (136). He closes this section with both practical and prayer-fueling advice to his readers that includes first seeking our own pure devotion to God, and praying that an all-powerful yet crucified Christ would be the central proclamation of Chinese ministers of the Word.
Chapter Ten: Perfection of Believers
Chapter Ten turns the corner to discipleship and fostering the involvement of new converts in healthy local church congregations.
Partaking in the sacrament (or ordinance) of baptism and in the Lord’s Supper are Biblically commanded of newly professing Christians, though Doyle is wisely wary of hasty baptisms, offering some “must know” criteria and pointed questions for a new Chinese believer (142). He also recommends membership in Chinese house churches and identifies their advantages, such as resource stewardship, flexibility, intimate size, having a New Testament precedent and direct opportunities for pastoral care, evangelistic momentum, and heightened leadership accountability. However, he gives the caveat that house churches can risk becoming narrow and self-focused.
As God’s kingdom grows among the Chinese, so does the sizable need for capable shepherds and servants to help fulfill the Great Commands and Commission of Jesus. Doyle asserts that Chinese reaching fellow Chinese should be the ultimate goal, and in discipleship one should deeply invest in the few over the many. He echoes the cry that the church in China has a continued scarcity, both in numbers and maturity, of faithful men in their congregations, and perhaps our efforts should focus on them.
I again appreciate Doyle’s humble willingness to express his convictions and give practical and creative ideas for solutions. He invites his readers to think outside the traditional training “box” about how to equip local leaders. He identifies the previously mentioned pros and cons of formal (and sometimes foreign) seminary options, but offers possible alternative.
Life-on-life mentoring and coaching are other strongly felt needs among Chinese pastors and congregants, as it is especially hard for Chinese to “lose face” and express their neediness. This chapter affirms they need mentors who will share lives consistently and transparently.
Finally, the purpose and benefits of counseling are mentioned, and Doyle especially encourages laypeople to seize hold of the opportunity to usher life-change through God’s word, his spirit and his people. Examples for how to specifically apply God’s word to our lives and past wounds are amply provided.
Chapter Eleven: Participation in the Body of Christ
Chapter Eleven heralds the great need of mobilizing the Chinese church itself as the most effective vehicle through which to further God’s kingdom in the East. However, the author affirms the crucial supporting role of Westerners, and echoes the chorus in previous sections of the value of international friendship. Doyle offers creative ideas that his own family practices, such as inviting your local Chinese pastor and his wife over for dinner simply to encourage and bless them.
Further reflecting the Doyles’ own experiences, Taiwan is named as a strategic place and people, as the Taiwanese in turn can often reach Mainlanders more effectively than foreigners. First, the Taiwanese desperately need the truth and hope of Christ amidst their personal crises, political strife and idolatrous culture. Second, the country’s freedom of religion, attunement to the needs of fellow Chinese, and ability to train leaders in much-needed Biblical literacy create great opportunities for ministry. Westerners would be wise to pray for Taiwan, and send resources and laborers to Christian organizations located there.
Lastly, the reality and role of English-speaking Churches in both Asia and America is mentioned. Though involvement in such churches may not be ideal language-wise, God can use them in the lives of Chinese who visit or seek to primarily worship within their walls.
Chapter Twelve: Performance of Good Works
Are we really reaching the Chinese? Are we truly answering the questions they are asking? This chapter upholds the book’s theme of the “priority of listening,” reminding its readers that fundamentally, people want to be heard and understood.
One of the most effective ways foreigners can legally and lovingly listen to the needs of the Chinese is through the established role of English instruction. Teachers have abundant opportunities to build relationships with students, and can surface deeper personal needs and longings through writing assignments and discussion groups. Questionably effective methodologies and rote memorization dominate Asian academics, so foreign teachers have a ripe opportunity to offer something different. Doyle mentions established teaching organizations such as ELIC, and how those called to can best prepare to teach abroad. By this point in the book, it’s familiar advice: read books about China, study Mandarin, and pray!
Next, “Business by the Book” paints a picture of how a Christian in the business sector might set a godly example to the Chinese through honesty, humility and integrity. Those in corporate leadership roles can offer loving principles that are counter-cultural, such as granting a healthy number of days off for Chinese employees. Also addressed is the important and ethical question of how to best honor Chinese law, and the specific tensions of doing so in formal ministry work. Doyle is clear that his organizations choose to operate within the bounds of government parameters, but allows for different convictions in this sticky area – one which all Christian laborers will find themselves wrestling.
Orphans, migrant workers, the crippling effects of past natural disasters and other difficulties abound in the nation of China. Doyle also includes practical exhortation as to how we might emulate Jesus’ own lifestyle of service to our Chinese neighbors by good works in both the long and short-term.
Chapter 13: Partnering with God
The book closes on a note of assurance and even rest, proclaiming the promise that God is the One who ultimately works in hearts and lives. He kindly invites us to partner with Him!
The main themes of the book are reiterated, reminding those who seek to reach the Chinese (or anyone, really) with the Gospel of Christ that it takes time, it involves hard work and even suffering, and that “showing” is as important – if not more – than telling our audience about God’s goodness and grace.
I appreciated Doyle’s own humble summary of his motives for writing Reaching Chinese Worldwide:
This entire book has been written to earnest people who want to ‘do’ things to honor God by someone who has “done” a lot, much of it in haste and without seeking the Lord’s face or his strength (John 15:7)… All our words and deeds must spring from an intimate relationship with our Lord and Savior, in whom alone do we find life in its fullness. The Director of OMF in Taiwan told us when we arrived that “ ‘the greatest contribution you can make to the Chinese is your experience of the grace of God’ (183).
May it be so in the lives of all who read this book and labor among the Chinese in Christ’s name!
Resources
The Resources section is a detailed and exhaustive list of books and Internet resources on the subjects Doyle has addressed, ranging from pastoral ministry and missiology to Chinese history.
Conclusion
Few would have the breadth of theological understanding and depth of practical ministry experience that this author does to speak to reaching Chinese around the world. As usual, Wright Doyle is both highly pastoral and practical, giving bold and detailed advice in a corrective volume, of sorts, on how to avoid mistakes that “lack Biblical warrant or seem patently unwise” by well-intended individuals or organizations seeking to expose Chinese people to the Gospel (85). His tone and content is wise and nuanced, with a posture of humility and allowance for exceptions to his own convictions or observations.
The book gives essential instruction on how to be discerning and have realistic expectations for long-term labors of love. The sending of US workers to China may have passed its hey-day, but the timeless principles Doyle gives are still applicable – whether across the seas or in one’s own backyard – and offered in sincere hopes of blessing the Chinese and glorifying God.
The book would benefit from an eventual updated edition based on renewed “red persecution” (50) of the church in China as of this year (2019).