Socio-Historical Notes on Lutheranism in China: 1807-2017
Freerk Heule*
Faculty of Philosophy, Erasmus University Rotterdam,
the Netherlands
*Corresponding
author: Freerk Heule, Faculty of Philosophy, Room H5-25,
Erasmus University, Post box 1738, 3000 DR Rotterdam, the Netherlands. Tel:
+31650534716; +31180613382; Email: fam.heule@gmail.com
Received Date: 06 March, 2018; Accepted
Date: 04 April, 2018; Published Date: 08 October, 2018
This essay was delivered as an oral presentation at
the ‘First European Academy of Religion Conference’ of 2017 in Bologna, Italy.
Citation: Heule F (2018) Socio-Historical Notes on Lutheranism in China: 1807-2017. Anthropol Open Acc: AOAP-115. DOI: 10.29011/AOAP-115/ 100015
1. Abstract
The Lutheran Churches have a history dating back to 1517 since their founding by Church Reformer Martin Luther (1483-1546). In this essay the focus is on China, where his theological teachings as well as his ethical and sociological views were unknown. I will position the Lutheran Church in China and wider Asia, against the background of the tumultuous regional history, which despite ups and downs, today shows signs of acceptance. The meaning of religion in present-day China is discussed in relation to the context of modernity: sociology, ideologies (communism and Confucianism) and internet technology.
2. Keywords: China; Martin Luther; Anthropology; Protestant Missions; Religion; Social History
3.
Introduction
The history and teachings of the Lutheran Churches of
Europe and America have been highlighted in recent books, in part to celebrate
the 500th anniversary of
Luther’s life and works. Here the focus is on China, where the theological
teachings of Maarten Luther (马丁路德, Mading lu de,
1483-1546) such as the ‘Ninety-five Theses’ (九十五条论纲 Jiushiwutiao lungang), Repentance (悔改, Huigai), Justification by faith only (Sola Fide, 因信称义, Yin xin cheng yi) as well as his ethical and sociological views and
many other subjects were unknown. Luther’s famous hymn ‘Ein’ feste Burg, ist
unser Gott’[Luther c. 1527, “A Mighty Fortress Is Our God", 神是我们坚固堡障 Shen shi women jiangu bao
zhang] [1] had long been only
heard in Lutheran family homes in remote China, before it was translated and
could spread, whereas today all Lutheran classics are available in Mandarin, the principal language of China [2]. In this essay I will position the Lutheran Church in China and wider
Asia, with Western roots, against the background of its tumultuous regional
history which despite ups and downs, today shows signs of hope for the future.
4.
The European situation after 1800
In the early 19th century, Western colonial expansion occurred at the same time as an
evangelical revival, rooted in Pietism (敬虔主义, Jingqian zhuyi). This spiritual awakening, between 1790 and 1840
throughout the English-speaking world, lead to increased missionary activity
and the period became known as ‘The Great Century’ of modern religious missions
[3]. It is the
English missionary Robert Morrison (马礼逊, Ma lixun,
1782-1834, Figure 1), who is regarded
as the first missionary in China of modern times, sent there by the London Missionary
Society. He arrived in 1807 and created a mission, initially against the laws
of the Qing Dynasty (清朝代, 1644-1912),
which at that time only allowed some Roman Catholic monastic orders, such as
Franciscans and the Benedictines to enter China.
Morrison, who was a sinologist, translated the Bible
(1823) and had it printed [4] Soon other protestant missionaries entered China, although they were
restricted to the cities of Canton (Guangzhou, 广州), and Macau (澳门, Aomen) in the
delta of the Pearl River (珠江, Zhujiang).
5.
Early Missions 1831-1847
The first Lutheran missionary to China was Karl Gützlaff (郭士立, Guo Shili, 1803-1851, Figure 2) [5,6]. He worked after
1823 in the service of the Netherlands Missionary Society (荷兰传道会, Helan chuandao hui) in Java, an Island in
Dutch Indonesia and after 1828 went to Thailand, Singapore, and Korea. Only in
1831 could he enter China. In Tianjin (天津) he distributed Christian pamphlets and tracts, and founded the Chinese
Evangelization Society which later sent out James Hudson Taylor (戴德生, Daidesheng, 1832-1905, Figure 3), who in 1865 established the successful China Inland Mission (中国内地会, Zhongguo neidi hui, CIM), which harmoniously cooperated with the
Lutherans [7].
Gützlaff in his efforts to find money for the mission, made some
questionable decisions and his methods later earned him some criticism.
However, he opened up China for missionaries, especially Lutherans. What then
was the situation in China? There were many active anti-foreign powers of a
religious nature. The ‘Taiping Heavenly Kingdom Movement’ (太平天国运动, Taiping Tianguo Yundong) was active between 1851 and
1864 with elements of a Christian millenarian movement, with ‘a younger brother
of Christ’ as its leader. Together with the anti-Muslim Dungan Revolt (同治陕甘回变, Tongzhi Shangan Hui Bian, 1862-1877) and Panthay Rebellion (杜文秀起义, Du Wenxiu Qiyi, 1856-1873), these ‘guerrilla’ groups seriously
devastated the peoples of Western and Central Asia and annihilated some 20
million people. In spite of these disasters, under the Tongzhi Restoration (同治中兴, Tong Zhi Zhongxing) of the 1860s, Han Chinese elites rallied to the
defense of the ideas of Confucius (孔夫子, Kong Fuzi,
551-479 BC) and the Qing Emperors, thus confirmed their ‘Mandate of Heaven’ (天命, Tianming), the ancient philosophy that formed the basis for
government.
6.
Opium Wars, 1840-1860
In the Nanjing Treaty which ended the First
Anglo-Chinese war (第一次鸦片战争, Di yi ci
yapian zhanzheng or “Opium War” 1839-1842), missionaries were granted the right
to live and work in five coastal cities, i.e. Canton, Amoy, Fuzhou, Ningbo and
Shanghai, while Hong Kong became a crown colony of Britain [8]. The Treaties of Tianjin
ended the Second Anglo-Chinese War (第二次鸦片战争, Di er ci
yapian zhanzheng, 1857-1860) and it was agreed that France and Britain could
open up the entire country to missionary activity, though these treaties were
deemed ‘unequal’. For that reason the ‘Self-Strengthening Movement’ with
Western tendencies (洋务运动, Yangwu yundong),
c. 1861-1895, initiated a period of institutional reform during the late Qing
rule [9]. From then on, a
Chinese church leader later explained, Christians recognized the importance of
starting an independent movement in which Christianity was no longer referred
to as an ‘alien religion,’ thus enabling it to develop within a Chinese
context. A real challenge.
7.
The Door Ajar, 1847-1890
Notwithstanding these laws, three Lutheran mission
societies from Germany soon arrived in China: The Rhenish Missionary Society (礼贤会, Li xian hui); the Berlin Missionary Society (巴陵会, Ba ling hui) and the Basel Mission (巴色会, Ba se hui). On March 19, 1847, four missionaries arrived in Hong Kong
and under Gützlaff's guidance
began working in different areas of Guangdong province [10]. They founded the Chongzhen
Church (崇真会, Chong zhen hui) and the
Rhenish Church (礼贤会, Li xian hui)
respectively. The Berlin Missionary Society sent its first missionary to China
in 1851 to that same province and eventually extended its work to the Mandarin
speaking people in Jiangxi and Shandong province, founding the Yuegan Church (越赣会, Yue gan hui) [11].
7.1.
American and Scandinavian
missions, 1890-1907
Soon a number of Lutheran mission societies
established a presence in Chinese provinces: The American Lutheran Mission
(1890) in Henan and Hubei; Hauge's Synod Mission (1891) in Hubei, which joined
(1917) the American Lutheran Mission; the Norwegian Lutheran China Mission
Association (1891) in Hubei, Henan and Shaanxi; Danish Lutheran Mission (1896)
in Manchuria; Kiel China Mission (1897) started in Guangdong, and joined the
Schleswig-Holstein Evangelical Lutheran Mission (1921) to rather independent
church settlements. The Finnish Missionary Society (1901) in Hunan and Hubei,
American Lutheran Brethren Mission (1902) in the Henan and Hubei border region;
the Norwegian Missionary Society (1902) in Hunan; and the Augustana Synod
Mission (1905), in Henan, Hubei and Jiangxi. Altogether an amazing number of
men and women flocked into the many corners of China to spread the gospel and
Luther’s legacy [12].
7.2.
Expansion, 1892-1900
The Lutheran mission exploded over the next few
decades. From 50 missionaries in China in the 1860s, the number grew to 2,500
(wives and children included) in 1900. Fourteen hundred missionaries were
British, 1,000 American and 100 European, mostly Scandinavian. Protestant
missionary activity peaked in the 1920s and thereafter declined due to war and
unrest in China. At the end of the nineteenth century, after severe droughts
and political unrest, the Chinese peasant population rioted against the
increasing power of foreigners, especially of Christians and supported the Qing
co-regency of the Empress Dowager Ci Xi (慈禧太后, Cixi Taihou, 1861-1881). Their (Taoist-inspired) ‘Militia United in
Righteousness’ (义和团运动, Yihetuan yundong), also
called ‘Boxers’ because of their fighting skills, swept over North-Eastern
China, between 1899 and 1901. They even occupied Beijing, the capital, for 55
days. An ‘Eight-Nations Alliance’ (八国联军, Baguo
Lianjun) i.e. Japan, Russia, the British Empire, France, the United States of
America, Germany, Italy and Austria-Hungary, reclaimed the treaty ports and
legations seen as synonymous with foreign dominance by the Chinese and defeated
the Boxers [13]. During this
period atrocities were perpetrated by both sides and among those killed were
189 (foreign) missionaries and their families, later named ‘the China Martyrs
of 1900’ and commemorated in the 1907 Conference celebrating one hundred years
of missionary activities in China [14].
7.3.
A festival year, 1907
The China Centenary Missionary Conference (中国百年宣教大会, Zhongguo bainian xuanjiao dahui) was held in Shanghai, April 25 - May
8, 1907 [15]. This conference
had speeches, public and devotional talks, including a survey of the century by
Arthur Henderson Smith (明恩溥, Ming en pu,
1845-1932, Figure 4).
The Anglican Bishop Handley Moule (1841-1920) [16] delivered the centenary
sermon and Rev. T.W. Pearce lectured on Robert Morrison (see above); all these
speeches were delivered in the Town Hall and in the Martyrs' Memorial Hall in
front of 1,170 delegates. The overall ethos was positive, notwithstanding the
recent developments in China and the perception that there was still much to be
done [17]. In a memorandum
the Conference commented on China’s restrictions on Christians coming to China
while favoring Chinese Christians under the terms of the Treaties. However,
plans for united action in mission work between the diverse protestant missions
focusing on educational and medical work, had not been effectuated. No remarks
in the conference’s reports on awareness of ‘colonialism ’ in the church’s
activism in China was noticed (yet).
The early books on ‘Protestant missions in Modern
China’ (新教传教士与近代中国, Xinjiao
chuanjiao shi yu jindai zhongguo) such as that of Donald MacGillivray mention
eleven mission societies with hundreds of missionaries made up of individuals
all with strong convictions [18].
8.
The Fall of the Qing government, 1911
The Qing dynasty, in fact a Manchu (满族) domination, maintained the ancient institution of Imperial
Examinations (科举, Keju) to recruit
people for government positions. The Rulers also continued the ideals of the
‘Imperial Chinese Tributary System’ (中华朝贡体系, Zhonghua chaogong tixi) in international relations based on a strong
identification with ‘The Middle Kingdom (中国, Zhongguo) which finally
could not hold up under the stress of the modern era. Lutz’s report on the
anti-Christian movements of 1920-1928 is very clear about the tangle of
tensions [19].
9.
Re-evaluation of Missionary work
Despite all these major events at the turn of the
century, shortly afterwards the Lutheran church expressed its faith in the
China Mission with the words: ‘White unto harvest’ based on Isaiah 49:12 and Matthew
9:37-38 [20]. The study of the names of God, such as T'ien (Heaven 上体 Shang ti, cf. Ricci); 天 Tian (Heaven; JHWH), or 天主 (Tian Zhu)) in the Protestant missions in that period shows the impact
of Christianization (基督教, Jidujiao) on the
Chinese [21,22]. The foreign missionaries’ enterprise, thanks to the self-sacrifice and
the example of religious zeal they set, as well as (early) scientific interest
(e.g. in missiology, cultural-anthropology and linguistics) opened up the
isolated world of many ethnic groups and promoting socio-economic change in
undeveloped communities was regarded as their great gift [23].
After World War II in Lund, Sweden, in 1947, the
Lutheran World Federation was founded, to provide a forum for discussion on
theological and organizational issues and to assist in philanthropy, missionary
activity, as well as to exchange students and professors [24]. A key leader was Executive
Secretary Sylvester C. Michelfelder (1889-1951) [25]. Among the participants was the Chinese theologian Peng Fu, Head of the
Lutheran Church of China Synod, who made noteworthy contributions to the
Assembly [26]. However, after a
while articles on China in magazines such as The Lutheran, Luther League Review
and the Lutheran Herald, ceased and it was a long time before reports of
Lutheran missions reappeared [27].
10.
The Collapse of the Mission to China, 1949 till 1953
and its rebirth ‘Chinese style’
After Mao Zedong (毛泽东, 1893-1976, Figure 5) had ended the
Chinese Civil War (国共内战, Guo-Gong
Neizhan), the Peoples’ Republic of China (中华人民共和国, Zhonghua Renmin Gongheguo, PRC) was founded. Atrocities in this war
resulted in the annihilation of 1,8 to 3,5 million people when communism got
hold of China and by 1953 all the Protestant missionaries had been expelled by
the Communist Party of China (中国共产党, Zhongguo
Gongchandang, CPC). ‘All of a sudden the church lost all its resources and
after that we understood the standing of the church in China,’ a Chinese church
leader later remarked. A new period for China and the world began. The Maoist
era marks one of the darkest pages of church history in China and Chinese
Christians were begging the world to recognize the sacrifices of holy men and
women in the name of their faith. During the disastrous Cultural Revolution (文化大革命, Wenhua dageming, 1966-1976), all churches were closed. However, the
Communist Party (CP) realized – after pressure from the West and China’s own
church communities, both Catholic and Protestant – that the church could play a
positive role in the re-establishment of China as a nation.
In order to transform and stabilize Protestant
Churches in China, two organizations (两会, Lianghui)
were created in 1980: the ‘China Christian Council’ (中国基督教协会, Zhongguo Jidujiao Xiehui, CCC), and the ‘Three-Self Patriotic Movement
(TSPM)’ known as the Three-Self Church (三自教会, Sanzi Jiaohui) [28]. While the
Protestant churches took on this concept, the Catholic church took another
direction under Rome’s guidance which is not discussed here [29]. For an
interesting comparison with non-Lutheran churches, see Wickeri [30]. In around 1950, when there
were approximately 700,000 protestants in China, the Lutheran Church of China (中华信义会, Zhonghua xin yi hui, LLC) was organized into four levels [31], i.e. National Assembly, Synod, District and Congregation. Drastic changes
within the LCC were necessary to bring down the barriers between denominations
in line with CCC/TSPM’s requirements. So, on January 25, 1951, an extraordinary
Council meeting in Hankou was organized under the leadership of Yu Jun, the
National Vice-President, during which it was agreed to reorganize the LCC into
five geographical zones and Yu Jun replaced Peng Fu as National President. The
rules of CCC/TSPM were now enforced and the links with (British) Hong Kong
missions disrupted, resulting in students no longer being sent to the Lutheran
Theological Seminary in Hong Kong [32].
Although the LCC only lasted 30 years as an organized
entity in China, its legacy in the development of Lutheranism in East Asia has
been substantial. Many Lutheran Churches in Hong Kong, Taiwan, Malaysia and
Singapore began with the work and missions of the LCC (see further).
In the new 1950s approach, Wu Yao-tsung (吴耀宗, 1893-1979, Figure 6) and K. H. Ting (丁光训, Ding Guangxun, 1915-2012, Figure 7) set up plans for
the transformation of Western religions in China, which were accepted by the CP
as ideologies alongside Buddhism, Taoism and Confucianism (resp. 佛教, Fojiao; 道教, Daojiao; 儒学, Ruxue). Wu founded Tien Feng (天风, Lit. Days of wind) which became the official magazine of Chinese
Protestantism as well as the Three-Self Patriotic Movement [33].
During the early 1970s as the American President
Richard Nixon (1913-1994, Figure 8) [34] prepared to visit
the PRC to normalize political relations, he contacted E.G. Blake, the general
secretary of the World Council of Churches (普世教会协会, Pu shi jiao hui xie hui, WCC) before visiting Beijing in 1972 [35]. This signalled post aut propter, the policy of
opening up China, the ‘Open Door policy’ (门户开放政策, Men hu kai fang
zheng ce) which developed further under the
rule of Deng Xiaoping (邓小平, 1904-1997) and the process
of (re)developing the churches began [36].
During memorable talks with the U.S. President Jimmy
Carter (b.1924), Deng confirmed that Bibles could be printed in China and
churches reopened but no new missionaries could be sent. In 1948 the China
Bible Society (圣经公会, Sheng Jing gong
hui) in Guangzhou had moved to Hong Kong but afterwards the (China) Bible
Society of CCC/TSPM opened a printing house in Nanking in 1986 [37], cooperation began with the
Amity Foundation (爱德基金会, Ai de ji jin hui) [38], a faith-based social service
provider. Among others, the Rev. Bao Jiayuan was one of the zealous workers.
Now Chinese Christians have a Revised Chinese Union Version of the entire bible
(和合本修訂版, Hehe benxiu ding ban) which was completed in 2010 (Figure 9) [39].
11.
Persecution of Christians
Following in Mao’s footsteps, Deng continued to
persecute Christians, even after the 1950s when the churches of TSPM/CCC were
authorized. At the 4th National
Christian Conference, Shanghai, 1981 it was stated, ‘To be anti-TSPM is to be
anti-government, for religion must be organized and controlled.’ The government
supervised all the Protestant churches in China via CCC/TSPM, including
buildings, church services, pastors, and every activity. The Public Security Bureau
closed all meetings of non-authorized churches, arrested their leaders and
itinerant evangelists. Other churches were considered to be a threat to the CP.
During the 1980s, the CCC implemented the ‘Ten Don'ts,’ e.g. young people under
eighteen were neither allowed to attend worship services nor night time
gatherings, nor could they receive overseas Christians. Preaching from the book
of Genesis (創世記, Chuang shi ji) and
Revelation (启示录, Qi shi lu) were
forbidden, due to an assumed intrinsic conflict with CP ideology. Bibles could
be published only within limited annual quota. The international program
‘Bibles for China’ (圣经佐中国, Shengjing Zai
Zhongguo) tried to help but the restrictions continued even after Deng’s death
in 1997 [40].
Thus the pastor Zhang Shaojie (张少杰) from Henan Province was put 12 years in jail in 2014 for his campaigns
[41].
12.
Christianity in China today
Ever since the relaxation of the CP’s suppression of
religious practice in the late 1970s, Christianity has flourished in China.
This was a much hoped for, but unexpected, outcome. During this period, despite
the CCC, ‘house churches’ (also called ‘family churches’ (家庭教会, jia ting jiao hui), or ‘underground churches’ (地下教会, di xia jiao hui) or
‘underground heavens’ (地下天國, di xia tian
guo), small groups of worship in family homes, grew in popularity. Initially
widespread among the peasantry, Christianity then extended to the cities. This
‘third church’ developed with an emphasis on self-identity (自我认同, Zi wo ren tong), which was a relatively new idea in China. Its members are China's newly
privileged, highly educated, cosmopolitan, middle or even upper class of urban
professionals. All this will change the face of China’s Church for two reasons [42]. Firstly, the Chinese have
found Christianity to be a stabilizing ideology in a changing socio-economic
landscape, which had its previous religious traditions crushed by Maoism and
its values questioned after Tiananmen Square [43]. Secondly, with its obvious western (colonial) heritage, the rise of
Christianity is linked to a subconscious attack on the ideological values
espoused by the CP. However, what is most surprising is the CP's recent policy
of actively funding and supporting state-sponsored Christian belief in China,
‘so that it should respect and protect religious belief.’
There are now around 23 million official Protestants
in China (in TSPM) and Christianity is enjoying its best period of growth in
China. CP suppressed the ‘spiritual movement’ Falun Gong (法轮功) in the 1990s, and tries to bring house churches under the auspices of
the state as well [44]. However, any
suppression of Christian groups risks provoking the ire of the West, with
‘freedom of religion’ as a major issue in the wider context of human rights human
rights in China (中国人权, Zhongguo
renquan) [44]. The
recommendations of a prominent Chinese economist, Zhao Xiao (赵晓, b.1967), that socio-economical ideas (read: prosperity and happiness
for everybody) benefit from active religious groups seem to have been adopted
by the CP leadership [45]. In late 2007
President Hu Jintao (胡锦涛, b.1942)
confirmed this by announcing ‘the knowledge of religious people must be
harnessed to build a prosperous society.’ On its current trajectory and with
state backing, as the former Chief of Time Magazine Beijing notes, ‘within
three decades there may be nearly 400 million Christians in China. The future
of Christianity may well lie in the East.’
The churches in Mainland China have now entered a
post-denominational period. Differences in theological or liturgical schools
are dealt with on a basis of mutual respect (相互尊重, Xiang hu zun zhong). The pastoral work of the Chinese churches has
been expanded over the last twenty-five years and lay training, theological
education and Bible distribution are among the top priorities of the CCC. There
are currently 22 theological seminaries and Bible schools and hundreds of lay
training centres throughout China. At the national level the Nanjing Union
Theological Seminary
(金陵协和神学院, Jin ling
xie he shen xue yuan, Figure 10), was the result
of a fusion of 11 pre-50s seminaries.
13.
Links with The Past and New Developments
From an anthropological point of view among the many
socio-religious trends I mention first that the revival of Confucian morality,
promoted by Xi Jinping (习近平, 1953-) actually
President for life of the PRC, has not yet happened at a grand scale, despite
much effort put into worldwide Confucius’ Institutes and funding of Temples.
Yet this all sits rather uneasily with a regime based on Communism, a
philosophy with atheism as its key dogma, and (moderate) despotism with a
‘social credit system,’ (社会信用系统, Shehui xinyong xitong) as its practice, based on the newest big
data-analyzing technologies, Artificial Intelligence (人工智能, Rengong zhineng),and financial market motives, attacking (Confucian as well as Chrisitan) family values and undermining
trust in society and the ‘Other” as a person [46].
The fusion of Western churches might give a picture of
‘a united church’ but in China the non-denominationalisation process of
churches has not had much effect and the link with the historical founders has
been lost. At the start of the 21st century there are still three distinct branches of Protestant
Christianity. Firstly, there are the official, state sanctioned, and registered
TSPM churches, often in colonial buildings such as the Moore Memorial Church (沐恩堂, Mu En Tang) in Shanghai [47]. This church established by
American missionaries in 1887 and expanded in 1931 to seat more than 1,000
worshippers, has built up a local membership of thousands [48]. Or the Lutheran Qingdao
Protestant Church (青岛基督教堂, Qingdao ji du
jiao tang, Figure 11), built in 1910
which reflects the period of Germany’s imperial hegemony, equally in Qingdao
province and in the international scene [49]. Its current restoration confirms its major position in sino-christian
history. Deng Xiaoping said: 'Seek truth from facts'.
Secondly there is the network of house churches,
mentioned above. Thirdly, there are other groups called ‘Sects’, outside the
TSPM, although the doctrines are in line with ‘Protestantism’ (基督教新教, Jidujiao xinjiao) e.g. Eastern
Lightning, Mentuhui, Beili Wang, The Shouters, the Total Scope Church, the
Fangcheng Fellowship, the China Gospel Fellowship and the Meeting Hall, which
are not detailed here. Lately, Christianity in China has seen the proliferation
of mega-churches, whose charismatic leaders are ‘entrepreneurs’ who prefer to
go alone, managing their churches as private businesses and which have proved a
challenge to CCC/TSPM. In this regard the government reports ‘Fifty percent of
the population is uneducated and very easily led, so it’s very dangerous as a
means of control and brainwashing.’
The CCC and TSPM work closely together to support the
ministries of Chinese Christianity and to strengthen contacts with Christian
councils at every level through communications, exchange of experience, study
and consultation on relevant issues. CCC/TSPM advocates theological renewal and
the sinicization of the Chinese church to build up theological thinking which
is biblically grounded, rooted in Chinese culture and encapsulates the special
experience of the Chinese church, able to provide a sound explanation of
Christian faith in a modern Chinese context. The CCC/TSPM has eight commissions
(Church Administration, Theological Education, Bible Publication, Church Media,
Social Service, International Affairs, Women and Youth Ministry, Rural and
Ethnic Minority Church Ministry) and seven departments (Theological Education,
Media, Domestic Church Ministry, Research, Social Service, Overseas Relations,
and Administrative Office). “The government wants to use us as an agency to
promote unity and a ‘Harmonious society’ (和谐社会, He xie she hui) [50].” They want to
work together with all religions,” a member of CCC remarked.
One sees growth in every sector today. Within the
legal churches there is a well-organized body with the Chinese Union Version
Bible, the Chinese New Hymnal book, the education of pastors through seminaries
and new churches. Despite state control the illegal (bigger) house churches can
have a Pentecostal or charismatic aspect, or even folk religion elements, and
this leads to restrictions (meeting times, location, buildings etc.), and some
overt persecution reported in the press. They even have mission activities in
China and abroad [51].
The Lutheran World Federation was founded in 1947 and
its First General Secretary was Sylvester Michelfelder (in office 1947-1951),
and after that growth was continuous. The
worldwide community of Lutheran Churches comprised the Church of the Missouri
Synod, Churches in Malaysia and Singapore, Australia, Sweden,
Denmark, Finland, Norway, America, Canada, the Evangelical Church in Germany
and in Hong Kong, after 1997 in the ‘one country, two systems’ model [52]. The active Lutheran Church-Hong Kong Synod has existed
for 40 years and has over 8,000 members, with activities in Asia and either a
direct presence or via missions, and an active outreach.
The community has orthodox elements with a traditional,
faithful understanding of Lutheranism within the worldwide
church community but the style of worship ranges from historic to
contemporary; ecumenical elements are found in accord with Scripture and the
interpretations set out in the Lutheran Foundational Documents (The Book of
Concord). The church works with those (Asian) church bodies with whom
theological cooperation is possible [53]. The question is whether Chinese CCC/TSPM suits this ideology. In the
many countries with active Lutheran Christian churches and theological schools,
Chinese students from PRC, but also from the diaspora 离乡背井聚居的族群 (lixiangbeijing juju de zu qun) of the ethnic Chinese worldwide, in the ‘China Towns’, of
Europe, Asia, Australia and the Americas, who have come and then reached out to
their communities and mainland China thus sowing the seeds of (Lutheran) Christianity
again [54]. A few examples
will make this clear.
This underlines the international cooperation within
the Asian Region. The ‘Christian Aid Mission’ which was established in 1953,
and Bob Finley (from Youth for Christ and /Intervarsity Fellowship student
movement) was one of the first to go to China to seek support for indigenous
missionary ministries worldwide and spread the gospel and plant churches among
unreached people, as in China [57]. The Norwegian Lutheran Missionary Karl L. Reichelt (1877-1952) started
in Hunan in 1904 with his work among Buddhists, later he moved to Hong Kong.
There he founded the Tao Fong Shan Christian Centre to encourage interfaith and
cultural exchange and dialogue. The missiologist Knud Jørgensen worked at the Lutheran
Theological Seminary in Hong Kong, as Director of the Scandinavian mission
foundation Areopagos, and Dean of Tao Fong Shan in Hong Kong. He was the
co-author of some books on missiology. ‘Missionary activity is not the work of
the church but the Church at work,’ and ‘Escaping from the Prison of a
Westernized Gospel,’ were some of his challenging notions.
I have given an outline of the role and position of the
Lutheran church against the historical background in China, with its many
anti-religious episodes. Today it seems vanished in a ‘state church’ under CP
policy. As Christianity continues its rapid rise in China, the numbers pose
problems for communists/atheists or believers in traditional Chinese religions.
Recent reports mention oppression and persecution. Crosses have been removed
from churches, and there have been acts of demolition, in order to remove
prominent signs of Christianity in the public and even private sphere [58]. This underlines a basic
dilemma and confirms the strong regime of the government. Furthermore, many
Western churches are still struggling with the problem of the credibility of
the CCC/TSPM church and tends to support illegal ‘home churches,’ supposedly more
authentic.
During a visit of the residing Episcopal Bishop in
2012 to meetings in Shanghai, Nanjing and Beijing, where she met with the
minister Wang Zuo’an of the State Administration for Religious Affairs (SARA 国家宗教事务局, Guojia zongjiao shiwu ju) in 2018 to be taken over by CPC’s Central
United Front Work Department (中共中央统一战线工作
部, Zhonggong
zhongyang tongyī zhanxian gongzuo bo), she mentioned the care of church
buildings and communities. ‘The Marxist government will protect the rights of
Christians, but they have to set a good example of morality,’ was the answer.
What is the religious environment in China like at the moment? Open
communication will give us a more nuanced view. The government’s viewpoint on
religion has changed greatly. In the past, the government thought religion was
as ‘the opium of the people’ which prevented society’s development but
beginning with the 17th National Congress of the Communist Party of China, 2007, (中国共产党第十七次全国代表大会, Zhongguo gongchandang Dishiqici Quanguo Daibiao Dahui, 2007) the party
stated that “religion could make cultural, social and economic contributions
and since that time the emphasis has been on the positive role that religion
can play. Talking of ‘religious freedom’ is now outdated and frightening for
the China’s collectiveness or the idea of existence maximum, and we should talk
about making a positive contribution to society.” To understand the position of
Christianity in China today requires much historical study. Why has Christianity
throughout so many centuries, remained alien to the Chinese an outsider unable
to integrate in the fabric of Chinese life? A Sino-Nordic conference in 2003 showed a need for
exchange of missionary values based on the Chinese cultural identity [59]. Cavell argues that this has
two roots: its foreign connections and its foreign message. What was preached?
How? Why did it fail? I have put a focus on the contextuality
as significant theme in contemporary world mission studies. Recently Liu and White reported about a necessary re-evaluation of the
early mission activities. Understanding the historical background is the only
way other Christians can relate to Chinese Christianity, either in the PRC or
in the Chinese diaspora, in line with Dubois, who said about Manchuria: the
social, political, and geographic development of the country either shaped or
was shaped by religion [60].
The challenges for the church in the twenty-first
century are about the functioning of the church as a communion of Christians,
keeping biblical truth, contributing to society as a whole and taking a share
of responsibilities in all the speeches on the freedom of religion, human
rights, social inequality and ethics, whenever they are questioned [61].
Acknowledgements
For this research I like to thank David Yang and
Marion Brochard who showed me around in the German quarters of Qingdao, PRC and
the 伊拉斯姆斯大学. 中国事务部 (Erasmus University China Center, EUCC). Also Mrs.
Marie Lacheze who corrected the English text, and Angela Hsieh who did so for
the Chinese content. The kind friendship of the community of The Rotterdam
Chinese Church (http://www.ccgn.nl/) is much appreciated.
14. New projects for the Protestant (Lutheran) Church in wider China
The International Chinese Biblical Seminary in Europe (国际欧华神学院, Guoji ou hua shen xue yuan) in Catalonia, Spain, offers a three-year post-graduate program to equip students for full-time ministries in Chinese churches, mainly in Europe. Its Mission Statement: ‘To provide one pastor for each Chinese Church in Europe; to equip each pastor in Europe with evangelical beliefs [55].’ In the ‘China town’ El Sobrante (Bay Area, California) a new church was opened in 1995 by Rev. R.S. Yuen of ELCA in the Calvary Christian School with services in Cantonese and Mandarin. Later they moved to a church in Richmond, San Francisco CA. The China Lutheran Seminary-Hsinchu, Taiwan (中华信义神学院, Zhong hua xin yi shen xue yuan, CLS) was visited by an Evaluation Team on behalf of the Asia Theological Association (ATA) of the Philippines in 2015 [56].
15. Conclusions
Figure 1: Robert Morrison (1782-1834).
Figure
2: Karl Gützlaff.
Figure 3: James Hudson Taylor.
Figure 4: A.H. Smith, co-chairman of the 1907 conference.
Figure 5: Mao Zedong.
Figure 6: Y.T. Wu.
Figure 7: K.H. Ting.
Figure 8: Mao meets Nixon in 1972.
Figure 9: Headquarters of CCC and TSPM, 219, Jiujiang Road, Shanghai.
Figure 10: Nanjing Union Theological Seminary, old building.
igure 11: (Former Lutheran) Protestant Church in Qingdao.