Text and Digital Ministry for Chinese Diaspora Mission

Introduction

In the history of missions in China and among the Chinese diaspora, text ministry (and digital ministry since the 1990s) has played a very important role. This article will examine the development of Chinese-language text ministry during three periods: from the 16th century to 1950, from the 1950s to the 1980s, and from the 1980s to the present day, and reflect on inspirations for contemporary Chinese diaspora mission in text and digital ministry.

Historical Review: Before 1950

In 1814, facing limited success in mission work in Macau and Guangzhou, China, Scottish missionary William Milne moved to Malacca, Malaysia, to develop a new mission field and share the gospel with diaspora Chinese communities from regions like Guangdong and Fujian. That same year,  Robert Morrison proposed the “Ultra Ganges Mission” plan to the London Missionary Society, which included publishing a Chinese-language newspaper in Southeast Asia aimed at reaching Chinese immigrants scattered across the region.¹

Apart from his involvement in Chinese Bible translation, William Milne is best known for founding the world’s first Chinese-language monthly publication, Chinese Monthly Magazine. The Chinese Monthly Magazinemarked the beginning of news dissemination among overseas Chinese and laid the foundation for Protestant text ministry in diaspora Chinese mission. Proficient in observing and studying the cultural practices of the Chinese diaspora, Milne discussed Confucian ethics and morality extensively in Chinese Monthly Magazine, using it as an entry point to the gospel. He also authored a serialized novel in Chinese, Dialogues Between Friends Zhang and Yuan (1819), aiming to showcase the interaction between Christian faith and Chinese culture.²

In a broad sense of Christianity, Protestant missionaries were not the first Westerners to spread Christianity using Chinese-language text in Southeast Asia. In 1587, Spanish Dominican missionary Juan Cobo, who arrived in Manila, Philippines, wrote Testimony of the True Religion (Records of the True Doctrine of the Orthodox Faith) in classical Chinese with the assistance of diaspora Chinese merchants. This work portrayed God as the Creator of all things and merged Christian doctrines with natural science.³ In efforts to evangelize diaspora Chinese from Fujian, Dominican missionaries endeavored to learn the Minnan dialect. Christian Doctrine (Doctrina Christiana), printed and published in 1605, extensively utilized the Minnan dialect.⁴

In the 17th and 18th centuries, Western missionaries’ textual missionary work in Southeast Asia prepared them for later missionary activities in China.⁵ Prior to 1840, the majority of Chinese Christian publications were produced in major cities in Southeast Asia, with distribution spread across various regions. Walter Medhurst, who devoted years to Chinese Bible translation in Malacca, Penang, and Batavia (now Jakarta), founded A Monthly Record of Important Selections (Monthly Magazine of Select Extracts) in 1823. This publication used a blend of vernacular Chinese and Cantonese dialect to facilitate the comprehension of Christianity among the less-educated general public. In 1828, Samuel Kidd, a missionary with the London Missionary Society, established and served as editor of the Chinese-language newspaper Universal Gazette (Tianxia News) in Malacca.⁶

After 1840, China was forced to open its doors to Western imperialist nations, allowing for the free spread of Christianity. The publishing centers for Chinese Christian newspapers began to shift to Macau, Hong Kong, and various coastal trading ports in China. In the 1850s and 1860s, publications like The Chinese Serial,Shanghae Serial, Chinese and Foreign Gazette, and The Globe Magazine were founded in Hong Kong, Shanghai, Ningbo, and other locations, with renowned English and American missionaries serving as founders or editors.⁷

In 1900, members of the Boxer Rebellion in China killed nearly 200 Western missionaries, leading to the exodus of many missionaries from China. From 1922 to 1927, the “Anti-Christian Movement” erupted across China, spreading anti-Christian sentiments to overseas Chinese communities and impacting text ministries as well. Despite this, the 1920s and 1930s witnessed some spiritual revivals in the Chinese church, including the rise of indigenous movements such as the “Little Flock” (Watchman Nee), the Fundamentalist Church (Wang Mingdao), the Evangelistic Revival movement (Andrew Gih, John Sung), and the Charismatic movement (Shandong Revival). During this period, domestic text ministries in China focused more on church development and spiritual nurturing, while text ministries among diaspora Chinese Christians outside China also saw some development, such as the establishment of The Southern Bell (Nanzhong) magazine by the Chinese Methodist Church in Malaya in 1929.⁸

In Hong Kong, various Chinese newspapers and magazines led by different denominations with a focus on church development emerged from the 1900s onwards. By the 1930s and 1940s, these kinds of publications had flourished even more, including such titles as The Chinese Christian Fortnightly, Morning Star Quarterly, Lingduo Weekly, Kong Yuet Diocesan Echo (Gangyue Jiaosheng), The Chinese Methodist Monthly, Hop Yat Weekly, Hong Kong Youth, and Women’s Voice.⁹ Construction of the Tao Fong Shan Christian Centre and establishment of the academic journal Tao Fong (Logos & Pneuma) also took place during the 1930s.¹⁰

Historical Review: 1950–1980s

After 1950, due to changes in the political situation on the Chinese mainland, Christian textual work had to once again shift overseas.

In the 1950s, Taiwan’s Campus Evangelical Fellowship was established, heavily influenced by Western missionaries who had withdrawn from China and moved to Taiwan (including individuals like China Inland Mission missionary David Howard Adeney and organizations like InterVarsity Christian Fellowship (IVCF), the Presbyterian Church (USA), and the China Inland Mission). In 1957, Campus magazine was founded with the aim of spreading the gospel to university students. Initially, Western missionaries supported Campus in terms of concepts, funding, and training. By the 1970s and 1980s, the readership of Campus expanded from university students to young intellectuals, with the magazine’s content exploring more about the integration of faith and modern life. The magazine gradually became more localized, with the editorial team primarily composed of local Taiwanese believers.¹¹

The predecessor of Christian Witness Press (证道出版社, CWP, now known as Christian Communications Ltd.) was the Literary Work Committee of the China Inland Mission (CIM), originally located in Shanghai and responsible for publishing gospel tracts, pamphlets, and spiritual books. As CIM missionaries gradually left China between 1949 and 1950, the mission was renamed the Overseas Missionary Fellowship (OMF) in 1951 and its headquarters relocated to Singapore. OMF continued its mission work in Southeast Asia, Hong Kong, and Taiwan. Its publishing department established the Christian Witness Press in Hong Kong, continuing the production of various gospel publications.¹² Pang Chi Choi (Peng Zi-cai), in charge of publishing, was the first Chinese co-worker of the China Inland Mission. The magazines produced featured full-color printing, high-quality paper, and were also widely praised for their excellent content.¹³

In 1953, CIM missionary Gordon Dunn established a branch of CWP in Tainan, responsible for distributing gospel materials and publications produced in Hong Kong. CWP produced a variety of publications from its base in Hong Kong and then distributed them to its mission outposts in Taiwan, Southeast Asia, and beyond. Dunn fitted several rows of bookshelves into the back of a small truck, creating a “mobile library” that brought the gospel message to cities and rural areas alike. Inspired by this, missionary Siegfried Glaw later founded a “postal Chinese library” after returning to Germany in the 1980s to serve Chinese students studying there.¹⁴

Among the publications of CWP, the most representative was the Lighthouse magazine, first launched in 1956. It had a profound and lasting influence on the development of later text ministries. The chief editor was Liu Yiling, with Paul Henry Bartel, an American missionary, also serving as editor at one point.¹⁵ Lighthousefocused on pre-evangelistic outreach, featuring content on science, apologetics, art, literature, fiction, testimonies, and biographies — all at a standard comparable to popular secular magazines of the time. Initially, some church members criticized it for being “not spiritual enough” or “too modern,” but it gradually gained widespread recognition and support. Its circulation eventually reached over 35,000 copies, extending across Taiwan and Southeast Asia.¹⁶ Lighthouse was regarded as the most suitable gospel gift for nonbelievers. Records from CIM missionaries describe patients who refused to read the Bible but were willing to read Lighthouse, and others who were touched by its artistic and literary articles. Lighthouse ceased publication in 1970, partly because Liu Yiling emigrated to the United States, leaving no successor as editor, and also partly due to the anti-Chinese movements in Southeast Asia, which restricted Chinese-language periodicals and severely affected sales. In 1973, at the age of 70, Liu made the wearying journey to Taiwan, persuading Lin Chih-ping and Chang Hsiao-feng (a husband-and-wife team) to launch the magazine Cosmic Light.¹⁷ Three years later, Liu founded the Evangel Literature in the United States and began publishing the bimonthly magazine Proclaim (Wenxuan).¹⁸

In the 1970s, the China Inland Mission (CIM) handed over Christian Witness Press (CWP) to local East Asian Christians, completing a transition that embodied CIM’s long-standing principle of “scaffolding”—establishing ministries that could eventually operate independently under local leadership. In 1971, CWP merged with the Hong Kong District Committee of the China Sunday School Association to form the Christian Communications Ltd. (CCL). The organization’s first General Secretary was Stephen S. K. Hsueh, who was only 31 years old at the time.¹⁹ CCL was governed by an independent board of directors, composed primarily of Chinese members. The China Inland Mission generously donated CWP’s original assets and properties to the new association as a symbol of confidence and trust.²⁰ Beyond publishing periodicals and educational materials, CCL also trained believers and promoted inter-church and inter-organizational cooperation. Over the years, it established regional offices in Taiwan, the United States, Canada, Singapore, and Malaysia. In 1990, it founded the International Evangelical Fellowship of Christian Communications (IEFCC, now known as Christian Communications International or CCI) to coordinate and oversee the use of resources across its global ministry network.²¹

In the 1970s, the waves of capitalism and urbanization swept across Asia, profoundly impacting the younger generation. Josephine So Yan Pui (Su Enpei), one of Hong Kong’s so-called “remarkable women”—keenly discerned the signs of the times. Having studied in the United States, she returned to Asia and served in Taiwan as the chief editor of Campus magazine, where she trained a group of gifted writers, including Su Wen-feng, Wu Kun-sheng, Liu Liang-shu, and Peng Huai-bing. These writers later became leading figures in overseas Chinese-language text ministry and mission work. Afterwards, she went to Singapore and participated in the founding of The Way (Qianshao) magazine. When illness later brought So back to Hong Kong, she prayed and asked God, “What can we do for the young people of this city?” One year later, in 1974, she and Dr. Philemon Choi co-founded Breakthrough magazine, committing themselves to resist the prevailing culture and to convey life’s true direction and values. So understood that the challenge of text ministry was not merely reaching individual readers but addressing the social and cultural contexts behind them. Therefore, Breakthrough was not merely a magazine but a movement. Though writing was its starting point, it also required work in other areas to extend its influence into society. The publication became the spark for a growing ministry that later expanded into gospel camps, radio broadcasting, counseling, and audio-visual productions.^{22 23 24}

Coincidentally, Cosmic Light in Taiwan followed a similar path of development. Lin Chih-ping likewise focused on the needs of society as a whole and advocated for “holistic care.” The initiatives he promoted—ranging from social service projects, audio-visual productions, and arts fellowships to large choral ministries (such as the Cosmic Light Chorus) and counseling programs—may have seemed diverse in form, but they were all for the common purpose of sharing in the blessings of the gospel with others.²⁵

Historical Review: 1980s to the Present Day

In the 1980s, as China opened its doors under the Reform and Opening-Up policy, a growing number of Chinese students began pursuing studies in Europe and North America. After the Tiananmen Square incident (in the early 1990s), large numbers of Chinese graduates and visiting scholars in North America came to faith, either in Chinese churches or in English-speaking local congregations. In 1992, Su Wen-feng and his wife responded to God’s calling and founded Overseas Campus magazine in Los Angeles, marking the beginning of the overseas Chinese church’s text ministry aimed at students and scholars from mainland China. Overseas Campus was the first gospel publication overseas printed in simplified Chinese, specifically targeting intellectuals from mainland China.²⁶

During the 1990s and 2000s, Overseas Campus became the primary evangelistic resource used by Chinese churches, Bible study groups, and mission organizations around the world to reach out to Chinese students and scholars. In 1996, the Overseas Campus Ministry (OCM) published Li Cheng’s book Song of a Prodigal—Beckoned by Eternity,²⁷ which later became one of the most widely used apologetic books for sharing the gospel with students, scholars, and immigrants from mainland China among overseas Chinese churches. In 1997, the first issue of Christian Life Quarterly was published, with its mission being “to meet the spiritual needs of Chinese Christians overseas and to help them grow in their lives,” while also serving China’s house churches.²⁸

The mid-1990s marked the emergence of the Chinese internet. Even in the internet’s earliest forms, Chinese-speaking Christians in North America and Taiwan were already engaging with intellectuals inside China, “discussing the Way” online—sharing the gospel through apologetics and by answering questions about the Christian faith. Debates over the truth of Christianity between overseas Chinese Christians and prominent atheists, like Fang Zhouzi, became major talking points, and in 1996 and 1997, these exchanges were listed among the “Top Ten News Events” of the Chinese Internet. The main “battlefield” for these debates was the BBS (bulletin board system) of Nankai University in China. In 1996, encouraged and mentored by co-workers from Taiwan’s Faith, Hope, Love website, several North America-based Christians who actively participated in online apologetics joined the Chinese Christian Internet Mission (CCIM) to provide apologetic and gospel resources for seekers in China. Throughout the late 1990s and early 2000s, as internet forums rapidly multiplied in China, overseas Chinese Christians continued to seize the opportunity to enter these virtual communities—to defend the faith, share testimonies, and proclaim the gospel of Christ online. Some of the Chinese intellectuals who had initially questioned or criticized Christianity during those early internet debates later came to faith, and a number of them eventually became preachers and pastors in China’s house churches.²⁹

In 2001, in order to equip and nurture the growing number of Chinese-background Christians who were becoming active in church ministry, and to help them respond to culture and current affairs from a Christian worldview, the Overseas Campus Ministry (OCM) launched a new publication, Behold magazine. In recent years, Behold has transitioned primarily to an online platform, continuing to serve as a thoughtful and in-depth resource for the spiritual growth of Chinese churches and Christians around the world.³⁰

In the 2000s and 2010s, as Chinese online platforms such as blogs, Douban, Weibo, WeChat, and Zhihu became popular, Christians engaged in digital ministries also kept pace with the times and actively entered these new digital spaces. In 2006, several core writers from the North America-based Overseas Campus and Behold magazines launched a blog titled The Humming Hobbit on Sina Blog, where they published a broader range of gospel-oriented articles addressing topics such as technology, film, literature, and the humanities. In the following years, a circle of Christian bloggers emerged on the Sina platform under the name Starlight of Jerusalem, bringing together hundreds of active Chinese and overseas Chinese Christian writers.³¹ In 2010, the journal China Youth Study, published by the Communist Youth League Central Committee, carried an article titled “Be Highly Vigilant of the Internet Spread of Christianity”. Among the three individuals identified as “Christian internet missionaries” in the article, two were core writers of Overseas Campus.³²

After the development of WeChat Official Accounts, publications such as Overseas Campus, Behold, and Boundary (an e-magazine), along with North American Chinese evangelical organizations like ReFrame Ministries, Liangyou Radio (Good Friends Radio), and Ambassadors for Christ, all established their own official WeChat accounts. These platforms typically attracted tens of thousands of subscribers, and occasionally, gospel-related articles would reach over 100,000 views. Many overseas Chinese Christians, as well as churches and fellowships, have intentionally made use of WeChat reposts and group chats to carry out evangelistic outreach and small group ministries.

The year 2018 marked a watershed moment for digital ministries of the overseas Chinese church. Beginning around September 2018, a large number of overseas Chinese evangelical organizations and influential individual Christians saw their public and personal accounts on WeChat and other major Chinese social media platforms suspended or permanently banned. Their previously published content was deleted, and overnight, tens of thousands of subscribers disappeared. Virtually all gospel-related writings were wiped from domestic platforms. The “golden age” of online evangelism thus came to an abrupt end, giving way to a “bleak winter” of heightened restrictions.³³

However, the digital mission efforts of overseas Chinese churches, organizations, and individual Christians did not come to a halt merely because of the restrictions imposed within China. After 2018, many overseas Chinese Christian new media platforms relocated their content and ministries to spaces outside the Great Firewall. The Internet Mission Forum (IMF) in North America (founded in 2009) has held an annual interdenominational and inter-organizational conference, continually promoting online and new media missions within North American Chinese churches, and developing an “Internet Mission Course” to train believers in these fields. Even after 2018, IMF continued to connect and serve churches involved in new media evangelism.³⁴ During the COVID-19 pandemic in 2021, the real-time audio chat app Clubhouse suddenly rose to prominence.³⁵ Seizing the opportunity, a group of North American Chinese Christian writers and editors began hosting discussions on Christian topics, including popular rooms such as the “Critiquing Christianity Forum,” which drew large audiences. The speakers included pastors and leaders from various Chinese churches.

From 2020 to 2023, the global COVID-19 pandemic forced numerous overseas Chinese churches and evangelical organizations to suspend in-person gatherings and instead carry out their ministries through online platforms and communication tools. Many of these new media ministries have continued even into the post-pandemic era. Notable examples of new media efforts related to the Chinese diaspora missions movement from recent years include: the Missional Discipleship podcast produced by the Chinese Coordination Center of World Evangelization (CCCOWE),³⁶ the Chinese-language edition of Christianity Today³⁷ the New Songs of Wanderers book series published by ReFrame Ministries,³⁸ the Ambassador Audio Magazine of the Ambassadors for Christ,³⁹ and the Chinese Christian Mission (CCM) multimedia platform for ChineseToday,⁴⁰ among others. In Southeast Asia, it has also become common for Chinese churches and evangelical organizations to make extensive use of new media in their outreach to the younger generation.⁴¹

Reflections and Future Outlook

Looking back at history, we can see the importance of Chinese-language text ministries—and later digital ministries—in outreach to the Chinese diaspora outside China. Beginning with William Milne, several generations of Western missionaries made significant contributions in text ministry, providing valuable resources for the spread of the gospel among overseas Chinese in Southeast Asia and in places such as Hong Kong and Taiwan. After Western missionaries withdrew from China in the 1950s, Christian publishing ministries in Hong Kong and Taiwan continued to develop. Local Chinese co-workers took up the baton from Western missionaries, carrying the work forward and actively responding to the needs of their contemporary and local societies. From the 1990s to the 2010s, Chinese Christian organizations and churches in North America were also actively involved in text and digital evangelistic ministries directed toward intellectuals in China and those from mainland Chinese backgrounds.

History repeatedly reminds us that, when dramatic political and social upheavals in the world create serious obstacles and setbacks for mission work, God remains sovereign. He often exercises His power so that “all things work together for good,” turning what appears to be misfortune into blessing. As churches and mission organizations are forced to make strategic shifts in response to hardship, new fields of ministry are often brought to fruition. This has been true of mission work among the global Chinese diaspora, and it is likewise true of the history of text and digital ministries within diaspora Chinese missions reviewed in this article.

Today, the internet and digital technologies have provided unprecedented opportunities for text ministries among the Chinese diaspora. In particular, evangelistic outreach to Chinese intellectuals and the younger next generation calls for diaspora mission workers to make good use of new technologies and new media. Looking ahead, the author offers the following recommendations:

(1) Continue to prioritize and improve new media missions. Missions must be “incarnational,” entering into the lives of people. In today’s digital age⁴² young people who live much of their lives in the online world may be regarded as a new and distinct group of “unreached people” for the gospel. Although the pandemic has led many churches and organizations to make greater use of online technologies in their ministries, this is not the same as intentionally entering the world of new media—especially engaging young people there, dialoguing with them, and sharing the gospel through new media missions. The two should not be equated. Emerging areas such as metaverse-based virtual churches⁴³ or the effective use of artificial intelligence (AI) in gospel ministry⁴⁴ remain frontier ministries that await further exploration and development.

(2) Engaging in digital evangelism requires media principles that are balanced and avoid extremes. In today’s highly polarized information environment, where fake news and conspiracy theories abound on the internet, gospel-oriented media should place even greater emphasis on ensuring the truthfulness of the information conveyed. When responding to current events and to political and cultural issues, Christian media needs a transcendent faith perspective that learns to listen to different voices while upholding wisdom grounded in Christian ethics and values in order to bear witness to the beauty and glory of the gospel of Christ before the world.⁴⁵

(3) Promote and facilitate cooperation in text and digital ministries between global Chinese churches and mission organizations and their non-Chinese counterparts around the world, encouraging the sharing of resources (for example, through mutual republication) and joint development. The author particularly recommends that Chinese-language text ministries collaborate with English-language textual ministries (such as ChinaSource),⁴⁶ so that both sides may exchange what they have, learn from each other’s strengths, and support one another’s weaknesses. For instance, the websites of Chinese organizations that publish content only in Chinese may translate and make use of high-quality articles from English-language websites. Likewise, the websites of non-Chinese organizations that publish only in English may translate articles from Chinese-language websites.

This article was first presented at the Chinese Diaspora Network Consultation (CDNC 2025) and was later published in Chinese in Flowing Kingdom Mission (Liúdòng de Shénguó Shǐmìng, 流動的神國使命). The e-book will be available for download through CCCOWE ArticleLib. The English version is translated and published here by ChinaSource with permission.

1. Ran Hao. “Nanyang Evangelism through Literature.” Christian Weekly, no. 1865 (May 21, 2000). https://christianweekly.net/2000/ta752.htm
2. Kuo-An Wu. “William Milne: The Missionary Rooting in Southeast Asia to Evangelize the Chinese.” Christianity Today (Chinese), December 12, 2022. https://zh.christianitytoday.com/2022/12/william-milne-china-malaysia-missionary-zh-hans/
3. Pedro Pan. “A Preliminary Interpretation of Juan Cobo’s Testimony of the True Religion.” Logos & Pneuma: Chinese Journal of Theology, no. 9 (Autumn 1998). https://www.iscs.org.hk/Template/Shared/Books/PeviewFile/LPJ009/LPJ009_07.pdf
4. Huayi Wen and Kankan Xie. “Lecture | Interaction and Conversion: Three Historical Moments in the Construction of Southeast Asian Chinese Belief Systems.” The Paper, January 18, 2020. https://m.thepaper.cn/newsDetail_forward_5525086
5. Yuezhi Xiong. “Preface.” In History of Missionary Journals in Chinese. Shanghai: Fudan University Press, 2011. https://www.fudanpress.com/505429541603282944/detail/book?bookId=374206
6.  Jie Hou and Xiaolei Wang. “The Establishment and Development of Modern Christian Periodicals: A Perspective of Maritime Asia.” Reposted by Institute of Qing History, Renmin University of China, July 27, 2013. http://iqh.ruc.edu.cn/old/qdzwgxyj/zwgx_xgd/f106ee942b6449bd87ffc8142158fa81.htm
7. Ibid.
8. Joshua Dao Wei Sim. “The Process of Localization: The Identity Shift of Singapore’s Chinese Protestants in the 20th Century.” Culturepaedia (Singapore Chinese Cultural Centre), January 21, 2025. https://culturepaedia.singaporeccc.org.sg/zh/social-practices/singapores-chinese-protestants-in-transition-from-china-orientation-to-local-orientation-in-the-20th-century/
9. Fuk-tsang Ying. “Christian Publishing in Hong Kong: Pre-war Era.” Association of Christian Publishers (ACP), July 27, 2017. http://acp.org.hk/christian-publishing-industry-1/
10. “Prospectus.” Logos and Pneuma Press website. https://www.iscs.org.hk/Common/Reader/Channel/ShowPage.jsp?Cid=150&Pid=9&Version=0&page=0
11. Campus Evangelical Fellowship (Taiwan) website. https://www.cef.tw/
12. Christian Communications Limited (CCL) website. https://cclpub.wordpress.com/about/
13. Legacy: OMF 150th Anniversary Commemorative Collection. Singapore: OMF International, 2015.
14. Jonathan Yi-Deh Yao. Scaffolding: OMF in Taiwan. Singapore: OMF International, 2015.
15. “Paul Bartel (Bao Zhongjie).” Biographical Dictionary of Chinese Christianity (BDCC). https://www.bdcconline.net/zh-hans/stories/bao-zhongjie
16. Yiling Liu. Biographical Dictionary of Chinese Christianity (BDCC). https://www.bdcconline.net/zh-hant/stories/liu-yiling
17. Hailiang Qu. “In the Beginning, Spreading the Light.” Cosmic Care, April 2019. https://www.cosmiccare.org/News/Detail/8af644ea-1fe0-45e3-bb21-f61461200cc0
18. Yiling Liu. Biographical Dictionary of Chinese Christianity (BDCC).
19. Man-wai Law. “In Memory of Stephen S. K. Hsueh, the First General Secretary of CCL.” Christian Times, January 21, 2023. https://christiantimes.org.hk/Common/Reader/News/ShowNews.jsp?Nid=170781&Pid=102&Version=0&Cid=2141&Charset=big5_hkscs
20. Legacy: OMF 150th Anniversary Commemorative Collection. Singapore: OMF International, 2015.
21. Christian Communications Limited (CCL) website. https://cclpub.wordpress.com/about/
22. Tsu-kung Chuang. “Su Enpei: The Remarkable Woman who ‘Burned Herself’ for the Lord.” Christianity Today (Chinese), December 18, 2023. https://zh.christianitytoday.com/2023/12/chinese-female-christians-yanpui-so-zh-hans/
23.  “Our History.” Breakthrough website. https://www.breakthrough.org.hk/en/about-breakthrough/history/
24. Wan-yuen Choi. “Forty Years of the Breakthrough Movement.” Breakthrough, February 14, 2013. https://upload.breakthrough.org.hk/pages/20130214_btp_feature
25. Cosmic Care website. https://www.cosmiccare.org/
26. You Zhan Deng (There is a Lamp) website, Overseas Campus Ministries (OCM). https://yzd.oc.org/
27. Yue Cai. “Speaking to Generations of Intellectuals: Feng Bingcheng on ‘Song of a Wanderer’ and Overseas Campus Magazine.” https://tinyurl.com/lc-youziyin
28.  Introduction to Christian Life Quarterly. https://www.cclifefl.org/View/Article/1342
29. Sean Cheng. “Digital Evangelism on Chinese Internet.” Vimeo, October 5, 2023. https://vimeo.org/871260582/e82a087c69
30. Behold magazine website. https://behold.oc.org/
31.  Sean Cheng. “Using New Media for Digital Evangelism on Chinese Cyberspace.” ChinaSource, October 09, 2023. https://www.chinasource.org/resource-library/articles/using-new-media-for-digital-evangelism-on-chinese-cyberspace/
32. Peng Zuo and Yanlong Li. “Remain Vigilant of the Online Spreading of Christianity.” China Youth Study, August 12, 2015. https://read01.com/kx7EB4.html
33. Jerry An. “The Winter of Internet Mission is Also the Season of Growth.” Christianity Today (Chinese), December 24, 2021. https://zh.christianitytoday.com/2021/12/chinese-christian-internet-mission-wechat-sara-ban-zh-hans/
34. Internet Mission Forum (IMF) website. https://internetmissionforum.org/
35. Yi-ching Yue. “Clubhouse Global Hit: Gospel Ministry Attracts Over 600 Believers.” Christian Tribune, August 10, 2021. https://ct.org.tw/html/news/3-3.php?cat=13&article=1386681
36. World Chinese Evangelical Federation (CCCOWE) website. https://cccowe.org/
37. Christianity Today (Chinese) website. https://zh.christianitytoday.com/
38. “New Songs of Wanderers” Series. Reframe Ministries website. https://reframeministries.org/donate/us/new-songs-of-wanderers-2/
39. Ambassador Audio Magazine, Ambassadors for Christ (AFC). https://afcministry.org/
40. Chinese Christian Mission (CCM) Multimedia Ministry website. https://ccmusa.org/Ccmusa/Web/Home/
41. Gideon. “Examples of Chinese Christian New Media in Southeast Asia.” Blogger, March 3, 2025. https://ji-dian.blogspot.com/2025/03/blog-post.html
42. Desmond Henry, Lisa Pak and Nick Parker. “Proclaiming the Gospel in the Digital Age.” Lausanne Movement, May 27, 2024. https://tinyurl.com/luosang-digital-age
43. Malaysia Metaverse Christian Mandarin Fellowship Facebook Page. https://www.facebook.com/mandarinchristianfellowshipmetaverse/
44. Gideon. “AI Q&A: How Churches and Christian Organizations Should Utilize AI for Gospel Ministry?” Blogger, March 3, 2025. https://ji-dian.blogspot.com/2025/03/aiai.html
45. Gideon. “Mission is a War of Information.” Ambassador Audio Magazine, April 24, 2024. https://www.afcdrc.org/post/aam20240424
46. ChinaSource website. https://www.chinasource.org/