The article ¡§Pitfalls of Student Selection in Leadership Training in Russia¡¨ by Mark Harris in the March 2003 issue of Mission Frontiers outlines some of the lessons he learned in the former Soviet Union in the 1990s. According to Harris ¡§fear that time [was] short due to the potential for renewed persecution¡¨ led to ¡§a rush to meet the demands of the many new churches¡¨ which was unfortunately ¡§accompanied by¡Klack of missiological reflection.¡¨ Furthermore, the article cites the problem of ¡§Western leaders who understood theology and training from a Western perspective only¡¨ and were often backed by ¡§Western businessmen who had very little appreciation for foreign culture and tend[ed] to have a franchise mentality.¡¨
I read Harris¡¦ article with great interest because in many ways ministry in China faces similar challenges. China¡¦s religious policies have become increasingly open and many Westerners seeking to maximize ministry opportunities have rushed in to meet demands. However, one important thing sets the Chinese situation apart. In contrast to Russia in the 1990s, the Communist government in China remains as the effective and legitimate ruling power. As such, the Communist government continues to be the major factor for consideration in any China ministry strategy for Western agencies. Some Western ministries expect or hope that Communism in China will soon fall. Such ministries will take a completely different approach to ministry in China than the one outlined here. This article rests on the assumption that the Communist regime in China will continue to govern in the foreseeable future.
As I have reflected on East-West cooperation in Chinese ministry, I have employed a diagram to summarize my observations in the last 20 years (see below). At the center of the diagram are 6 phases of ministry in China: Relationship (Phase I) , Social Service (Phase II), Discipling (Phase III), Evangelism (Phase IV), China Church Development (Phase V), and World Mission (Phase VI). The top of the diagram lists out different types of ministries that may take place in Phases I through VI. The bottom of the diagram depicts the level of involvement of three main groups who are carrying out ministry in China: the Indigenous Chinese Church, Western Christian Professional Companies (PC),and Western Ministry Groups (MG).
Please click on the diagram to view the full image.
In 1981, Educational Services Exchange with China sent the first group of Christian teachers to Beijing and explored the Western Christian Professional Companies ministry model. When China adopted the ¡§Four Modernizatons¡¨ and opened up to the West in the 1980s, many other Western Christian organizations also explored this professional service ministry model. The expressed purpose of Professional Companies (PC) is to bring a good or service to China, such as teaching English. This good or service, provided in Christ¡¦s name, may or may not involve direct ministry. In contrast, the expressed purpose of Western Ministry Groups (MG), such as Christian Leadership Exchange, is to help support, develop and/or promote Christian ministry in China. The Indigenous Chinese Church is the only group that is fully active in all 6 phases of ministry.
The first phase of ministry in China is ¡§Relationship.¡¨ Westerners must come to China with a learning-posture, willing to serve and build bridges. The next phase of ministry, ¡¨Social Service,¡¨ can be seen as an extension of Relationship. Westerners who have a solid understanding of China may become involved in projects that directly express Christian values such as relief and development, counseling and care for the elderly. Professional Companies and Ministry Groups may both join the Indigenous Church in Social Service.
In Phase III, ¡§Discipling,¡¨ Ministry Groups and the Indigenous Church continue their involvement through ¡§enabling ministries¡¨ such as seminary and resource development. However, in order to remain true to the professional nature of their involvement, Professional Companies should continue only as far as the onset of Phase III. Likewise, out of respect for the sovereignty of the Chinese Church, Ministry Groups should taper their involvement at the onset of Phase IV, ¡§Evangelism.¡¨
Thus, a gap in Western ministry involvement emerges somewhere in Phase IV and throughout Phase V, ¡§China Church Development,¡¨ as the Indigenous Chinese church carries out ministries that only she can wholly and effectively embrace. Many Westerners see this gap in their involvement as a problem. However, this attitude discounts the experience of Chinese Christians who are fully engaged in Phases IV and V. For the Chinese Church to develop her own style and ministry, she needs autonomy in Phase V. In Phase V, the Chinese church should have meaningful space for theological construction; church polity and governance; church growth and development; church support and budgeting; and short and long-term China ministry strategy and planning.
In this way, Christianity in China should become Chinese. In the past, Chinese society regarded Christianity as a foreign religion. As the Chinese church carries out the work of Phase V, Christianity becomes ¡§a Chinese religion¡¨ in the eyes of Chinese society. Thus, the so-called problem of ¡§the Gap¡¨ actually becomes an opportunity that both Chinese and Westerners can rejoice over together. Furthermore, after the Gap, Western and Chinese churches can become partners in World Ministry. To that end, we fervently pray.
This model of East-West cooperation, with the Chinese Church emerging as an equal partner of the Western church in World Mission, rests on three assumptions: (1) we should strive to promote the unity of the Chinese Church; (2) we should accept ¡§the Gap¡¨ in ministry partnership; and (3) we should respect the legitimacy and authority of the Chinese government. In this way, we can hopefully learn from the lessons of disappointing partnerships in the past and encourage our Chinese brothers and sisters as they establish their position in Chinese society and World Mission.
