Editorial reflection and analysis on issues shaping Chinese Christianity.
The first two parts of this series outlined the importance social media tools in China and drilled down into what makes the WeChat messaging platform so innovative. This post will focus on practical tips for using any social tool to drive deeper connections and more effective interactions with your Chinese colleagues.
With a plethora of Christian leader development programs on offer in China, it is difficult to know which are appropriate, not to mention which will ultimately prove effective.
What makes WeChat innovative is not only that it offers first rate messaging features, but more importantly provides easy access to other valuable services.
The development of leadership training within China’s unregistered church has followed a trajectory that roughly parallels that of the larger society as it has experienced major advances in education, a rising standard of living, and massive urbanization.
Social media is impacting societies across the globe, but China's social technology landscape is unique and largely unknown to those outside China. Honestly, how many people outside of China have ever heard of any of the popular social technology brands listed in the image below?
On January 16, 2015, the magazine China Briefing reported that a new Charity Law, which has been in the drafting stage for months has finally been introduced as a bill in the National People’s Congress (NPC). The establishment of laws governing social organizations (NGOs) has long been rumored and hoped for in China, by domestic and foreign enterprises alike. Many Christian organizations are hopeful that a new law will make it easier for them to operate in China. Here’s what the article has to say about the draft law:
A look at the impact and continuing influence of Pentecostal theology in the Chinese church.
Crossing a cultural boundary inevitably leads to cultural clashes. Sometimes the clashes occur at the point of behaviors and customs, such as eating, drinking, or even how to cross a street. More often, however, the clashes occur at the deeper level of cultural values — beliefs about what is right and wrong or how how the world ought to be ordered.
In recent years, some churches in China have begun to think about and become more involved in cross-cultural ministry among China’s ethnic minorities. In August the Mainland site Gospel Times published an article about efforts by some churches in eastern and northeastern China to establish churches in minority areas.
In recent months I have been delighted by the exposure Chinese Church Voices has provided to indigenous perspectives on faith and mission. The simple blog provides an important window for non-Chinese speakers into questions Chinese Christians are raising. In turn, it provides those of us in the West with an opportunity for greater dialogue and understanding.
In addition to church leaders and ordinary Christians using online forums to discuss matters of faith, academics are joining the conversation as well. On his blog, Professor Liu Peng recently wrote about the relationship between poverty and “spiritual backwardness,” which refers to a spiritual void, or lack of spiritual beliefs. Writing from the perspective of sociology, Professor Peng argues that the most serious type of poverty in China is the “poverty of faith,” and unless that is addressed the problem of material poverty cannot be solved.
Much is written these days about what makes China tick. It's the pragmatism. It's nationalism, and the desire to be a player on the world stage. It's "socialism with Chinese characteristics," which to some is just another way of saying capitalism.