Christian Values in Communist China by Gerda Wielander

By Gerda Wielander

This e-book argues that as new political and social values are shaped in post-socialist China, Christian values have gotten more and more embedded within the new post-socialist chinese language outlook. It indicates how even supposing Christianity is seen in China as a international faith, promoted through Christian missionaries and as such at odds with the professional place of the kingdom, Christianity as a resource of social and political values - instead of a religion requiring adherence to a church is in truth having a huge effect. The e-book indicates how those values tell either reliable and dissident ideology and supply a key underpinning of morality and ethics within the post-socialist ethical panorama. Adopting quite a few varied angles, the ebook investigates the position Christian idea performs within the reliable discourse on morality and love and what contribution chinese language Christians make to charitable tasks. It analyses key Christian guides and dedicates chapters to Christian intellectuals and their influence on political liberal pondering in China. The concluding bankruptcy highlights gender roles, the position of the chinese language diaspora, and the overlap of the govt. and Christian schedule in China this present day. The e-book demanding situations quite often held perspectives on modern chinese language Christianity as a stream against the country by means of exhibiting the range and complexity of Christian considering and the various components influencing it.

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2005 and Bays 2012). Today, there are mostly new and different reasons why people do not attend the ‘three-self’ churches, some mundane, others more spiritual. Following the growth of the city, the distance to the (few) TSPM churches can be too far; others cannot make the Sunday service for work related reasons, so are attending mid-week services at unregistered churches . For many of the increasingly educated urban Christians, the quality of the TSPM pastors is simply not high enough. Some believers, who are educated and were baptized abroad, may have theological differences with TSPM churches, and ‘house churches’ can offer a more communal and more intimate experience than their TSPM counterparts (Gao and He 2011).

What is meant by ‘suzhi’ tends to be determined by the cultural context and the particular agenda of the speaker. In Christian writings the term ‘suzhi’ features heavily. , is central to the concerns expressed in the publications analysed in Chapter 5. In this discourse low suzhi seems to be associated with the rural, the female, the migrant, the ‘outsider’, the overly spiritual, the irrational and thus corresponds to similar forms of differentiation (some may say discrimination) in other sectors of Chinese society (see Jacka 2009).

In addition the China Christian Council (CCC) was formed in 1980 to deal with issues of congregational life, pastoral issues and nurturing (instead of politics). The two organizations are commonly referred to as lianghui. Ding Guangxun was instated as chair of the TSPM as well as of the China Christian Council. He was also President of the Nanjing (Jinling) Theological Seminary and a vice chair of the National Chinese People’s Political Consultative Conference. Thus Ding, who died in November 2012, dominated all the official Protestant organizations during his lifetime and yielded considerable political influence in his role as vice chair of the NCPPCC.

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