by Werner Burklin
Since 1981, when I first began to visit China on a regular basis, I endeavored to understand the political situation, to get the right perspective, and to see the total picture of the body of Christ.
Since 1981, when I first began to visit China on a regular basis, I endeavored to understand the political situation, to get the right perspective, and to see the total picture of the body of Christ.
On my first trip to China I stopped in Hong Kong and met with so-called China specialists and China watchers. I took their advice seriously to be on guard against “wolves in sheep’s clothing.” They warned me against contacting Christians from the “Three Self Patriotic Movement” (TSPM), encouraging me rather to meet with leaders of house churches. I planned my trip accordingly, but in the interior of China I had difficulty finding house churches. I finally managed to meet with the leader of one house church in a large city, and was very impressed with his dedication and the Christians associated with him. One of those believers led me to a newly opened registered church and left me there. He refused to attend the church service with me, because he did not want to worship God with those believers. I, on the other hand, was overwhelmed by the number of believers gathered together and by the unanimity and dedication of the Christians in that church.
After this experience, I vowed not to seek one group above the other group of believers, but rather to seek fellowship with all who belong to the true body of Christ. It no longer mattered to me whether believers belonged to registered (legal) churches, or to house churches. Then I became painfully aware of how deep the gulf was between those two groups.
The more I tried to discover the reasons, the stronger my desire grew to maintain fellowship with all believers, no matter where they worshiped. Building bridges became my watchword. As time went by, the longing grew ever deeper to fellowship with all believers in China, and to steer away from the counsel of those overseas Christians who had encouraged me to see and fellowship only with one group—their group. Thereby, I believed, I would have genuine opportunity to help build the kingdom of God on earth.
But then I got into a dilemma. In order to work with house churches, I was told I would have to be willing to work in secrecy. This was contrary to my convictions.
From the beginning I had the desire to do everything openly, honestly, and legally. This led to work with the registered church, the churches of the China Christian Council (CCC). However, I also told their leaders that I wanted to maintain contact with leaders of house churches, since they also belong to the body of Christ, and that I would do nothing to hinder the development of such churches in China.
Clearly a gulf had been fixed between those two groups. I had to come to terms with that. But, what caused this gulf? And how could this gulf be bridged?
Reasons for the tensions. Even today many leaders of house churches refuse to fellowship with those that belong to CCC churches, and they refuse to register their churches with the authorities. In the past, registrations had to be made with the TSPM, but years ago this regulation changed so that house churches can now register directly with municipal authorities.
A dear brother, who is an elder in one of the CCC churches in Shanghai, deeply regrets the division that exists. He believes there are three main reasons why house church leaders do not want to unite with the CCC:
1. In the early days (before the Cultural Revolution), some of the leaders of the Three-Self Patriotic Movement collaborated with the communist regime.
2. Leaders of house churches act rather independently and thus are responsible to no one. In order to keep their positions of power within their respective groups, they continue to foster resentment against the China Christian Council and its leadership, and thus foster enmity.
3. Christians who years ago fled China cannot forget the reason for having done so. Now, having the opportunity to visit their former homeland, they sow seeds of division and stir up distrust against the China Christian Council.
There is a deep desire among leaders within house churches to live out their faith in total freedom and to spread the gospel throughout their country. On the other hand, and unfortunately so, large segments within the house church movement have distanced themselves from biblical foundations and propagate heretical teachings. This is a sore spot often mentioned by leaders of the China Christian Council. I have been told by Christian leaders in China that some of the heresies are home-grown and others have been imported from overseas.
A foreign observer mentions three reasons given by those who refuse to register:
1. Political—rejection of communism.
2. Historical—denunciation of nonregistered churches by those who belong to the TSPM, especially in the period before the Cultural Revolution.
3. Theological—rejection of liberal theology found within sections of the TSPM; rigidness in believing that their faith (house church) alone is the correct one.
To understand the reasons for the gulf that now exists between the two groups, and the ones that brought it about, we must explore the background that led to the split. Christianity in China had to prove itself over a period of decades. Let me mention five different aspects:
1. Political—China has always been a patriotic (nationalistic) country. It long considered itself to be the center of the world. Today you can still visit a spot in Beijing, which, according to the Chinese, is seen as the “Center of the World.” Were missionaries sensitive enough to this issue?
2. Cultural—China has the world’s oldest culture. For centuries, civilizations were cultivated in China, and great teachers determined the development of the country. The best-known and most esteemed of those was the sage Confucius (551-479 B.C.), whose teachings during the last two millennia became the backbone of Chinese civilization. How did the missionaries confront these well-established ethical teachings with their own worldview?
3. Religious—Religions such as Buddhism and Taoism had existed in China for a long time, and they viewed Christianity as a threat. Did missionaries have to meet head-on with proponents of these religions and study their teachings? Of course. The question is, how effectively did they confront those well-rooted religions?
4. Historical—Different types of mission organizations worked in China. Some belonged to liberal organizations, and others belonged to evangelical groups. Later, Chinese mission organizations were established by Chinese Christians, who often did not like to cooperate with foreign mission organizations. When the TSPM was established, it enhanced this split between the leadership of the approved churches and the house churches.
5. Human—As found in countries the world over, there are differences of opinion regarding Bible interpretation, and the understanding of Christian truth. Watchman Nee, for example, was exclusive in his stance and had difficulty working with foreigners. He even had problems working with Chinese Christians who worked with foreign mission boards. This contributed to unspiritual and carnal mind-sets, which, of course, hindered the unity of Christians.
How can foreigners help build bridges? Let me suggest three areas:
1. Avoid whatever could be interpreted negatively. For example:
a. Do not make unsubstantiated claims as to how many Christians live in China today. No one knows.
b. Do not criticize leading Christians, no matter what group they belong to in China. For instance, don’t openly declare someone like Pastor Lin (Lam) in Guangzhou a maverick on the one side, nor leading personalities and pastors of the China Christian Council as liberal theologians and government-controlled tools on the other side.
c. Don’t make false declarations about persecuted Christians in China, like “60 million Christians in China are brutally persecuted today, “ as was stated in a recent evangelical video. Who has actually counted those 60 million? Or on the other hand, why do so many suppress the fact that there are at least 13 million Christians who freely assemble to worship God and live out their faith without fear?
d. Don’t declare that persecution of Christians is a planned policy of China’s government. It is not. Everybody knows that bad news travels faster than good news, and some relish propagating bad news. The son of a very respected church leader in the United States told me once that “it is a shame that Christians overseas have lowered themselves to the extent that they raise funds on the back of formerly persecuted Chinese Christians.”
2. Be willing to highlight positive developments in the Body of Christ in China. While I want to caution against exaggerating positive developments, the positive side needs to be reported. We can be grateful for the improvement in China in areas of economics and culture; for the incredible resurrection of the church after the Cultural Revolution; for the growth of the church in China, which is estimated to have a constituency of at least 20 million (including members of house churches); for opportunities in some parts of China to again do youth and Sunday School work— for the majority of Christians in China who are Bible-believing and evangelical; for the great interest shown in the gospel by university students and intellectuals; for over 25 million Bibles that have been printed since the Cultural Revolution for theological seminaries and Bible schools in 18 cities across China, where about 1,200 students are being trained for the Lord’s work; for Christians in China who are actively engaged in humanitarian efforts; for the improved relationship between house churches and the CCC in many areas; and for the CCC’s effort to cooperate with evangelicals abroad.
One of my great concerns is that many churches lack well-trained pastors and church workers. But few theological schools overseas seem willing to give scholarships to theological students from China. Furthermore, it is a shame that the situation in China is often reported by evangelicals in a biased and unbalanced fashion, and that horror stories of the past are constantly recycled.
3. Make an effort to have fellowship with all believers across China. It is evident that evangelicals from overseas have gravitated to believers in the house churches and have tried to help them in a special way. This is good and should be done in the future, but it should be done openly, legally, and honestly. By the same token, evangelicals should be willing to fellowship with Christians of the CCC and undergird them with prayers and support. The vast majority of CCC Christians are true believers who love the Lord Jesus and seek to honor Him. As for those who live as nominal Christians, friendly relationships should be maintained, so that they too may be drawn to the Savior.
Much has improved in China, and we thank God for the phenomenal church growth. Even though gulfs separating Christians remain, we rejoice with those that have bridged the gulfs and found each other. It is my prayer that we from other countries will help to build such bridges. Let us pray with Jesus, “I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.”
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Werner Burklin is president of China Partner, Littleton, Colo.
EMQ, Vol. 36, No. 2, pp. 178-182. Copyright © 2000 Evangelism and Missions Information Service (EMIS). All rights reserved. Not to be reproduced or copied in any form without written permission from EMIS.
