Inside and out: Knowing Chinese and US models of ministry

Increasing numbers of US millennial missionaries are working alongside Chinese house church pastors in China, and conflicts between the two groups have been noted. To date, a majority of scholarly works have explored each of these group’s more surface-level needs, values, and preferences. This basic qualitative study seeks to describe differences in their tacitly held working models of ministry. Working models of ministry have been defined as taken-for-granted assumptions about what it means to be a minister. Analysis of qualitative data yielded from 16 semi-structured interviews resulted in a description of how each of these two groups have conceptualized ministry. In responding to different social contexts, each model has had a different structure, mechanism, and movement. Metaphorically, Chinese participants have been ministering as shepherds by establishing in-group boundaries, embodying clear direction, and taking responsibility for their flock’s growth. In contrast, millennial participants have been ministering as Sherpas by coming alongside those whom they are discipling, walking with them, and sharing burdens during the journey. This study recommends Chinese house church pastors adopt certain aspects of the US model as they lead millennial missionaries. This study also recommends millennial missionaries adopt certain aspects of the Chinese model as they disciple Chinese Christians.

Family can endure what partnership cannot: A consideration of historical, cultural, and newly arising barriers to missions in China

Relationships between American mission organizations and Chinese house church pastors are currently facing increasing difficulty and strain. To date, the dominant metaphor for how these two members of Christ’s body have related has been partnership. Rising contextual and cultural pressures render partnership inadequate to withstand what familial bonds are more suited to endure. This article first considers the overall historical and cultural context of the relationship between western missionaries and unregistered Chinese churches. Following this is an explanation of two recurring factors which place ongoing strain on their relationship: rising nationalism and government persecution of Christians. Next, new factors which compound existing relational stressors are explored: shifting economic policies and theological brain drain. Finally, initial recommendations are put forth as to how these two groups might move forward living together as family.

The Rise of a Chinese House Church: The Organizational Weapon

This article investigates the similarities between the organizational innovation of one underground Protestant house church in China and the rise of early communist parties. Much like the spread of communism, the organizational tactics of the church are designed to protect it in a hostile political environment. The different levels are insulated from each other, with limited knowledge of the members above and below. In this way, if anyone is raided by the authorities, the others can continue to function with little interruption. Thus, the highly touted “organizational weapon” developed by the Bolsheviks and recycled, for example, by the Chinese Communist Party in their struggle for power, has resurfaced many years later. However, this time it has been adopted by a religious “vanguard.”

Inner Dynamics of the Chinese House Church Movement: The Case of the Word of Life Community

The Word of Life house church movement is considered to be one of the most influential Christian movements in China for the past three decades, with its network touching all 23 provinces and autonomous zones in China. It is also one of the largest house church networks that emerged in central China in the past three decades. This paper gears at investigating the inner dynamics that has underscored the growth and vitality of the movement by incorporating some insights from studies on historical Christian renewal movements. A variety of categories or models are employed, such as paradigm shifts, the role of key leaders, its basic structure, system of training, community, gospel for the poor, dynamic and vitality, through which the WOL movement is closely examined. Hopefully, this paper opens a window of understanding of the Word of Life movement and yields some insights that may be referenced in the larger hermeneutical community.