Article

Less is More: Discipling Chinese Believers In A Cross-Cultural Setting

Author: Swells in the Middle Kingdom
Date: 02.08.2010
Location: mainland | China
Category: Indigenous Leadership, Integrity & Humility, Partnership

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Based on personal experience, this posting is a slightly expanded form of an article originally published in the quarterly journal ChinaSource.

It is common knowledge in the West that Chinese believers are godly, holy warriors of the faith, having been purified through the fires of persecution.

It is also common knowledge in China that believers from the West are godly, mature exemplars of the faith, having been blessed by centuries of training and nurturing.

These assumptions underlie many Sino-Western Christian interactions. And while examples can be found to support either contention, nevertheless it is more accurate to say that regardless of culture or context, the church wherever one finds it is completely full of sinners. The two assumptions above when placed within the reality of this one deeper reality create tremendous opportunities for confusion and miscommunication in cross-cultural Christian engagement.

This paper is an attempt to address some of the more common misconnects that occur when expatriates engage in discipleship within the Chinese context. Behind this discussion lies a personal conviction that the key to faithful, locally appropriate discipleship must be a determination to seek smaller, less prominent roles for the cross-cultural worker.

Basic Convictions

When considering cross-cultural ministry in China, it is important to keep three observations in mind.

First of all, in most Mainland Chinese contexts it can be assumed that there will already exist some form of local Christian body. While there are exceptions, most places will have already experienced some degree of Christian witness. Many of these faith communities may be small, weak, and struggling, but they nevertheless do exist. This simple fact means that whatever expatriate Christian workers eventually decide to do, their actions and words will likely impact already extant local Christians. Before jumping into ministry, it is important to take time and seek out any existing local groups. The outsiders should learn from them so that they can understand how best to support them.

Second, it is important to keep Paul’s admonition in Ephesians 4:1-6 always before us as we seek to build the church. In this particular cross-cultural context this means emphasizing humility in such a way that the unity of the larger local Christian community takes precedence any personal theological or ministerial objectives. At its most basic level, this should cause outsiders to pause and consider before engaging in church planting where there are already existent congregations. Perhaps more fundamentally, we need to recognize that the Holy Spirit‘s work of binding together his people in a particular place may result in a church culture or form of religious expression that is faithful yet quite different from any given expatriate Christian worker’s own personal experiences or preferences. The cross-cultural worker must not underestimate the variety or differences in church cultures around the globe. Good coffee in the foyer, friendly greeters at the door, one style of music or another, standing, sitting, boisterous or reserved worship, joyful or awestruck prayer—local churches need to be free to seek God’s presence in their midst without the constraints of “what works back home.” And may God have mercy on overseas ministers if their actions or words create division in the local Christian body.

Finally, let me suggest that discipleship rather than evangelism is the more appropriate field of ministry for expatriate Christian workers in China. The Chinese church today has many evangelists and is finding great success at achieving numerical growth. In fact, this rapid growth has yielded a church with too few trained teachers. Recent Chinese history and current demographics have only served to exacerbate the situation, leaving a contemporary Chinese church hampered by a large generation gap. Accordingly, new believers often struggle to find healthy mature models of the Christian faith that have stood the test of time and yet still seem relevant. When language and cultural differences are factored in alongside the years of mentoring and discipleship many Western believers have experienced, it only makes sense for Westerners to put more of their energy into the discipling of newer local believers.

What Do We Mean By Discipleship?

While there are many technical definitions available in the secondary literature, I would suggest that most discussions of the concept of Christian discipleship end up with an explanation that circles around the ideas encapsulated in the following statement:

The goal of discipleship in cross-cultural contexts is to train up mature self-sustaining/replicating believers who are healthy parts of local fellowships.

The emphasis on participation in local bodies is important here, for it addresses one of the fundamental realities of cross-cultural work. Sooner or later, one of the parties will leave. And if body-life has not been modeled by the discipler and practiced by the new believer, then there is a real danger of abandonment. One need only think of the strengths and weaknesses of programs involving short-term English teaching in the Chinese context to see the importance of fellowship to discipleship.

Perhaps more helpful than any definition, it is vital that we are clear about just what discipleship is not. When reaching across cultures to build into another believer the discipler’s purpose should not be to replicate either their own faith or their own church experience in the new believer. It is essential that the cross-cultural worker have a deep understanding of the local believer’s faith before asking or expecting them to imitate any portion of the discipler’s own religious life. Expatriate Christians should be humble when confronted with the work of God in another human being’s life, rather than seeing them as another opportunity to peddle a particular type of religious experience. 1 Corinthians 1 should serve as a powerful reminder of our relative role in the lives of other believers.

In a similar vein, discipleship is also not the process of turning Chinese believers into good Western Christians. While this seems obvious, far too often have expatriate Christians unintentionally held up a standard of Christian faith and church practice that is entirely modeled on their own experience. By sharing a favorite worship song from back home, they can be sending less than subtle cues that this kind of music is truly spiritual, and that this is the proper path to spiritual growth. Even without words, actions and attitudes can convey personal preferences to impressionable new believers in such a way that they carry far more authority than was intended or is appropriate. This is why it is so essential that the cross-cultural worker seek out healthy local fellowships, and strive to discover and encourage vibrant local Christian practices. While variety is part of how God reveals Himself and how His people experience Him, some forms of expression fit better in certain contexts than others. Be wary!

Finally, cross-cultural workers should be careful to remember that a program or technique that yields fruit in one culture may not be so successful in a different culture. Discipleship is not about spreading the good news of the expatriate’s home fellowship’s latest ministry fad or flavor to believers in China. On the contrary, the deep things of the Christian faith are often ideas and practices that have stood the test of time, having been passed on through millennia to peoples all over the globe. True discipleship requires an awareness of the difference between the novel and the eternal. Cross-cultural discipleship should focus on the most basic things first—the essentials.

Practical Tips

Many of the principles outlined above are painfully obvious. But what would discipleship look like if we applied these ideas in a more careful way? Are there particular things that we would do differently, special emphases or techniques that would emerge as valuable in light of these concepts? Below are a few practical tips that can help cross-cultural workers in China develop more faithful discipleship models.

Whenever possible, it is wise to facilitate discipleship settings where two or three local believers study together with one mentor. In contrast to the more common one-one-one techniques, smaller groups encourage local believers to share with each other—something that in China is not natural across group boundaries. If the group is too large, then it is often difficult to engender the kind of trust that is necessary to engage more personal concerns. Needless to say, same sex groups should be cultivated to avoid any implications of impropriety, though couples groups for spouses may be effective in some situations. Meeting as a smaller group can also provide newer believers with a basis for fellowship when (not if!) the cross-cultural worker leaves. In this setting local believers are also able to learn from each other, often resulting in them developing applications of principles that would not have occurred to the expatriate discipler. All of this is especially true for women in the Chinese context. Social networks and the role of gossip in Chinese culture mean that Chinese—and Chinese women in particular—often seem to learn while chatting. This collective reflection upon the ideas discussed is especially valuable in Chinese culture; the concerns of the group often set the boundaries or priorities for discussing the concerns of any given individual member of that group.

It is also wise in the Chinese context to develop discipleship opportunities that rely upon and take advantage of locally produced materials. The last few years has seen an explosion of Christian titles and Christian bookstores throughout mainland China. While not everything is available, there is a lot out there, and more and more of it is legal. Using materials that are locally available means that whatever training is presented is more easily replicated by locals. In some cases, there may already be particular titles that are recognized and trusted by local believers; this can lend authority and influence to any discipleship work that involves those titles. The existence and use of locally available literature also means that believers need not be quite so secretive about what they do or where they do it. At the same time, the cross-cultural worker’s willingness to use local materials sends an important if subtle message that the Chinese church does not have to depend on the outside world if she wishes to grow and develop; increasingly, she has resources of her own.

There is also great benefit to be gained by having cross-cultural disciplers participate in the life of local fellowships and sit under local teachers, though variations in local security environments mean that it is not always wise or feasible. Notice that the idea here explicitly excludes situations that involve expatriates pastoring local fellowships. The context and impetus for discipleship (whenever possible) should be the local church, with an eye to avoid any sense of planting foreign churches on Chinese soil. To the degree that the cross-cultural worker is part of the local Christian community, his or her teaching is that much more likely to make constructive contributions to the local body. In blunt terms, outsiders must learn what local Christianity is really like, and help new believers to fit in. This is not to deny the need for timely prophets to challenge the religious status quo, but rather a humble admission that the cross-cultural worker is most likely NOT the best prophet to speak God’s words of reform into the local community. How does the typical church react to newcomers that demand change as soon as they walk through the door? And, of course, remember that the cross-cultural worker in the Chinese context is always on borrowed time. What will he or she leave behind? Factionalism and division? Or unity and growth?

Finally, it should always be remembered that the local church, local values, and local believers are different from what the cross-cultural worker may have experienced in his or her home church setting. Expatriate Christian workers simply cannot assume that what worked in their home churches will work in China. All cross-cultural workers know this to be true, and yet their actions often betray stubborn biases. One local Chinese church recently began developing their music ministry. With Westerners available to assist, the ministry expanded quickly but soon diverged in many different directions, each reflecting the tastes and preferences of the main foreign “advisers.” When one expatriate returned to his home country, his portion of the ministry foundered. In another case, expatriate Christians actively sought to take a less visible, less directive role in the music ministry, resulting in the development a form of musical outreach that varies from what is typically seen in the West and yet is a powerful, biblically faithful, locally appropriate form of ministry. By meeting regularly with a handful of the more committed local church musicians and teaching fundamental principles rather than Western programs, the cross-cultural disciplers were able over time (three years!) to help the local Christians find their own musical voice, and their own form of service. Faithful discipleship often involves active restraint on the part of the outsiders, offering less of their own preferences and instead focusing on essential, basic principles while leaving practical applications to be shaped and even discovered by local believers in their local context.

Conclusion

If we are truly committed to seeing God’s Kingdom grow and increase its influence in China, then we need to actively engage in discipleship and do it well. This means doing what is best for the local church—not what is best, or easiest, or most convenient, or most rewarding for ourselves. The longer I am engaged in cross-cultural discipleship, the more I have come to embrace one simple truth: in discipleship, less is more. Less of me, means more of God for more of them. Or, as John the Baptist stated the same principle in John 3:30, “He must increase, but I must decrease.” While at times it may be difficult to see how our “sacrificial service to the Lord” can be anything other than a blessing to the local body, we expatriates are fooling ourselves if we do not recognize the pride and personal gratification involved in even our most “intentional” ministries.

Over the years I have received a few invitations to preach from the local Chinese congregation with which I worship in my city. This is a registered fellowship with a few thousand worshippers. The thought of standing before them and sharing God’s word thrills my heart. In many ways, I can think of few things that would be more validating to me and my ministry. The photos of me in this context would be priceless, fulfilling all the dreams and expectations of the people who have supported me these many years. But…

What would this mean to the local fellowship? Is this the best thing for them? Are western homiletics better for China than “long” or “wandering” indigenous styles of oratory? The process of securing approval and the attention it would bring might prevent me from continuing to associate with the church in the future, perhaps even making it difficult for local believers to continue to associate with me. Once behind the pulpit, the novelty of a Westerner speaking Chinese would likely overpower whatever message I presented. If I was poorly received, how would those I have discipled over the years react? If I did well, how would this reflect on the local pastors and how they are viewed by local believers?

I have said no to this request each time it has arisen, and I continue do so because I realize that for the sake of God’s Kingdom in China, all my efforts need to involve less of me. Instead, I struggle to walk with local leaders along their path to maturity, making whatever guidance and wisdom God has given me available to them. This means more listening than talking, it involves participating in events that I find “boring”, joining in activities that were not planned with my scheduling needs in mind, singing songs I do not know, praying in a tongue that is not always a heart language for me, attending meetings that are “poorly organized”, listening to sermons that have more than three points, and helping with tasks that seem unimportant to me and that give me little personal satisfaction. Ultimately, these local brothers and sisters are the future of the church; it is their faithful yet fully Chinese application of the deepest truths of the Gospel that will shape God’s Kingdom in China. By choosing the less gratifying, less prominent path to service and discipleship, cross-cultural workers can go a long way towards ensuring that the church God is building in China is a Chinese one, able to speak faithfully the word of God with power and conviction into the lives of the people of China.

Keywords: Discipleship, cross-cultural, mission methods, leadership training, China

Conversation Post Comment

: Reply Flag 0 Thumbs Up Thumbs Down Michelle_Marie_S (1)
China

I really appreciate this article, especially as pertains to the expatriate engaging in discipleship in the Chinese context. The greatest need for the church in China right now is to raise up believers to be discipled and mentored, but what role do we play as expatriates? I speak mostly from a western perspective since I am American, and have been involved in China for the past eight years.

I like it when you say that we should be “emphasizing humility in such a way that the unity of the larger local Christian community takes precedence over any personal theological or ministerial objectives.” I think it is also important exhibit and model unity between the established Three-Self churches and the unregistered independent churches, because this is often a source of contention. It’s easy to “take the side” of the.“marginalized”, but I think one should approach this with real wisdom. It’s not our church, it’s theirs. Being agents of reconciliation between these two entities is important, though I know people have theological and cultural reasons for favoring one over the other, even in subtle forms. How can we promote them as equally legitimate?

You said, “Let me suggest that discipleship rather than evangelism is the more appropriate field of ministry for expatriate Christian workers in China.” While I understand your point of view and agree with it in a general sense, I’m not sure how you personally defined evangelism. What form of evangelism are you referring to? From my own context at the universities evangelism happens primarily in terms of friendships and relationships. It doesn’t necessarily happen with total strangers. But, out of these friendships and relationships students are able to grow in their understanding because mentoring happens from the beginning, not just at the point of conversion. I agree that the Chinese are doing a pretty good jobs themselves- especially since most of our small groups are formed because students had shared with classmates and roommates, inviting them into the relationship. The challenge that we face, like you said, is a lack of trained teachers. Passing on the mantle from us mentoring to them doing the evangelism and discipling is a goal, but many times the "new" believer lacks the confidence (especially in the society that promotes strong student-teacher relationship). Taking them together through the process in small steps is important, I think.

I also agree that “it is wise to facilitate discipleship settings where two or three local believers study together with one mentor.” I have found this to be true in my own context because they are going through this together. I have found that when it is time for me to move on and leave the group they have already formed this family and then work together to keep each other accountable without any prompting from me. That’s really cool to watch.

We want to be able to say to the Chinese church (in whatever form it takes)- “here, we have 25, 30, 40 students who have come to know Christ and we’ve loved on them and mentored them and worked with them- and they want to use their gifts for the church. Here, what can you do with them?” In discipling Chinese believers I hold John 3:30 on my wall and frequently refer to it.

As a response to one of your comments to your post you said, “I often ask the question "what would my ministry look like--what would I do differently--if the security issues were suddenly removed?" That is an excellent question. It’s been like this for so long that, like you said, it’s really hard to imagine doing ministry differently. I wonder, though, if the security issues are actually a positive thing because it has pushed the westerners (and other expatriates) to the edges and placed the church itself in the center.

Thank you for your article.

10.10.2010

: Reply Flag 0 Thumbs Up Thumbs Down Swells_in_the_Middle (14)
China

Heaven forbid we find at the end that we have done too little; but should we also be wary of having done too much? I was just talking with some of my local colleagues and it reminded me of another danger that can unwittingly arise out of ministries driven by good intentions.

Often times we set up our cross-cultural ministry models with the intent to be trainers of trainers. We set up our structures outside of the local churches and begin mentoring and discipling local believers through our various program and projects. If we are truly committed to seeing this through in a particular area, we may even develop a large number of social and professional opportunities for our mentorees to put into practice what they are being taught; we allow them to come alongside us as we model for them the very things we are teaching.

Over the last 15 years or so, my own organization has tried many of these same ideas in our location. Unfortunately, in too many instances those local colleagues who were most engaged--who absorbed our modeling and teaching to the highest level--found themselves in a quandary. After years of working alongside expatriates and practicing these "more wholistic" models of work and ministry, they found that they could no longer relate to their own local context. Their exposure to new and different ideas of life and ministry had inspired them even as it took them farther and farther away from the lives of the people around them in their own communities.

We never intended to remove people from their own contexts; on the contrary, we put tremendous effort into operating ourselves in ways that were locally appropriate. But time and exposure breed familiarity; and new found comfort and ability often comes at the expense of other previously held skills and beliefs. "Less is more" discipleship may also mean providing a bit less training and discipling, leaving room for local believers to develop their own models as well as their own applications.

05.10.2010

: Reply Flag 0 Thumbs Up Thumbs Down Swells_in_the_Middle (14)
China

It seems to me that the times of corporate music at the Congress provide an excellent opportunity to practice "less is more" ministry. Rather than using celebrity and financial power to dominate the musical forms and selections, English-speaking western leaders have an opportunity to allow this time to reflect the global church. I confess that I am worried; I see so many different ways in which this gathering of the global church could degenerate into a sort of English language CCM concert. But if those from the west who are in positions to influence this aspect of the Congress can actively seek a smaller role for themselves and their traditions, then we have an excellent chance to experience together more of the church universal. The basic principle is the same: when those with power choose to bring less of themselves into ministry, then there is room for those with less power to see and experience more of God.

20.09.2010

: Reply Flag 0 Thumbs Up Thumbs Down 100WLightbulb (0)
United States

Swells,
Thanks for capturing these hard earned lessons. As one serving in a similar context I daily see new ways that I invent to think of myself more important that I ought. My flesh is insidious! I really appreciate your desire to call each of us to honestly evaluate even (especially?) the small things that often communicate the loudest. Thanks for being a faithful model to watch and follow.
I wanted to make one comment and ask two questions.
On the second page you write, “discipleship is also not the process of turning Chinese believers into good Western Christians.” Small point, but not all expats serving in China are from Western Countries. While I guess the assumption (and possibly your personal background) is that most are from the West, there are very influential missionaries from Korea, Hong Kong, Malaysia, Taiwan, etc that do not come from the mainland context and traditions but are also shaping the culture of the mainland church.
My first question is regarding your definition of discipleship. Why do you distinguish evangelism from discipleship? Why not view the action of evangelism as a piece of discipleship?
Second question is regarding your last line, “ensuring that the church God is building in China is a Chinese one, able to speak faithfully the word of God with power and conviction into the lives of the people of China.” How do you factor in (or how do you use these principles) to help the Chinese church have a larger vision than just China [read Han] to include the peoples that live within their borders [non-Han] as well as the people amongst the nations?

30.08.2010

: Reply Flag 0 Thumbs Up Thumbs Down Swells_in_the_Middle (14)
China
@ 100WLightbulb:
Excellent comments and questions. I can see from the things you discuss that these issues are very real for you in your context. I look forward to learning more from you and your experiences.

Regarding your comment: As you guessed, this article was originally written for a predominantly western audience (my own background). And I appreciate your observation: many, many non-Western expatriates are shaping the Chinese church. If I expanded my article to be more inclusive, I would actually state my original point still more forcefully with respect to diaspora Chinese engaged in mainland ministry. For many obvious reasons, ethnically Chinese expatriates often believe there is little cultural difference between themselves and the mainland people they have come to serve. “We are all Chinese, right?” And yet there is still an often large cultural distance between, say, a Singaporean who is ethnically Chinese and a Dalian resident who is also ethnically Chinese. I know of a number of mainland churches and believers who have been unintentionally hurt or confused by the culturally inappropriate behavior of overseas Chinese ministers. But this is a big question deserving of attention from someone better qualified than myself…

Regarding your first question: This is an excellent point. I think you are right to view evangelism as the early stages of discipleship. This is a more wholistic and I think ultimately healthier way of looking at other people. Perhaps I was limited in my thinking by focusing primarily on working with existing believers; I tend to see evangelism as an area where local believers excel and discipleship as an area where there is somewhat less local capacity. Does this match up with what you have seen in China? Regardless, your observation is an excellent corrective, and if you don’t mind I will borrow it and incorporate it into future reflections!

Regarding your second question: This is an area of challenge for the Chinese church. While there are certainly pockets of the church where this passion is strong and gaining momentum, my experience says that for most Chinese believers there is little interest in taking the Gospel across ethnic or class barriers. I have no quick solution for changing this mindset—nor for that matter do I have a solution for changing this mindset in my own home country. But I do know that my example is more powerful than my words; and to the degree that I am engaged in the life of the local church, my example of cross-cultural servanthood is visible. Of course, whenever I hear of local initiatives that either reach across boundaries (rare) or that promise exposure to different peoples (slightly more common) I support and encourage them any way I can (trips to rural churches, disaster relief work crews, pastoral pulpit exchange, and volunteering at local orphanages are just a few examples of local initiatives we have supported). While I may provide opportunities from time to time, I still try as much as possible to make sure that the local church is driving the program, since it is the local church that I want to inspire for global missions.

Thanks again for the thoughtful and challenging reflections. I look forward to hearing more!

31.08.2010

: Reply Flag 0 Thumbs Up Thumbs Down Swells_in_the_Middle (14)
China

One of the best ways to learn how to do this kind of ministry is by collecting more examples of what it looks like in practice. Please share your experiences of times when you have specifically taken a less visible or less central role in ministry in order to bring more blessing to the local church.

23.08.2010

: Reply Flag 1 Thumbs Up Thumbs Down ChristineDillon (10)
Taiwan (ROC)

Thank-you for your comments. What moved and encouraged me most was your consistent refusal to preach and the reasons why. I too nearly always refuse to preach (I’m across the strait) but have recently been helping a female leader improve. Her talks after our discussion on Elijah and Acts moved me to tears.

Just one comment on discipleship -something I’m passionate about. Why use any materials? Wouldn’t it be even better to simply read the Bible together and discuss it OR tell Bible stories and discuss them (I work with working class people and Bible study is not the first step).

Blessings on you. YSIC, Christine

04.08.2010

: Reply Flag 1 Thumbs Up Thumbs Down Swells_in_the_Middle (14)
China
@ ChristineDillon:
Thank you Christine. I am constantly amazed at how often my own pride gets in the way of effective ministry. Check out Ajith Fernando’s booklet An Authentic Servant or Andrew Purves’ The Crucifixion of Ministry for more excellent reflections on the importance of "less is more" in ministry.

With regards to your comments on materials, I have found it is important to cater my discipleship efforts to the individuals involved. As an example, my wife has discovered after years of trial and error that when working with small multi-generational groups of women, reading passages and then discussing them--"gossiping the Gospel" is what 19th century missionaries in our city called this technique--is by far most effective. At the same time, when working with educated men in groups of 2 or 3 I have found it is important to provide much more technical content: historical details, cultural background, even original language word studies when appropriate help strenghten the men’s convictions that the Bible is real and reliable. As I suggested in the article, I do try and avoid introducing patterns or materials that cannot be locally sustained. As an obvious example, discipleship materials that were prepared in another country for someone in a very different context and are thus not locally available--no matter how meaningful to me personally or how famous--are likely not the best choice.

On my team we like to talk about being "locally appropriate." When talking about discipleship or training, we seek to acheive local appropriateness in all aspects of the work: from materials and content, to pedagogy and even the physical and social arrangements, we want to do things in a way that resonates deeply with the local people we are seeking to serve--regardless of our own personal interests or preferences. The conviction is the same: there needs to be less of ourselves in our ministries.

04.08.2010

: Reply Flag 0 Thumbs Up Thumbs Down Swells_in_the_Middle (14)
China
@ Swells_in_the_Middle:
Just to clarify:

When in my response above I talked about "providing more technical information", the means by which I do so focuses on employing locally available materials (we have many in China today!) and then helping local believers to learn how to use them effectively.

As an example, the kind of historical background information I had mentioned comes through introducing local workers to locally produced Bible Encyclopedias and Bible Atlases. Using my medical colleague’s technique of "watch a procedure, do a procedure, then teach a procedure", I help and encourage these brothers to use these things themselves for the benefit of their community. In short, I teach them how to use these tools--new to them--to deepen their own understanding of God’s word. And so, "Less is More": this is not about my teaching, but rather the focus is on their own appropriation and application.

As a counter-example, were I to simply hold forth on a topic--supplying the information I have by benefit of my own specialized education--I would garner great accolades for myself and very likely provide myself with a sense of deep personal value and signifcance. But I would transfer VERY LITTLE of long-lasting value to the local community. By taking the less glamorous path and focusing on passing on locally appropriate reading and research skills along with an increased awareness of locally available materials, I have the chance to greatly increase the ability of local believers to rightly read and understand for themselves what God’s Word is and how it applies to their communities. Less for me, should mean more for them.

07.08.2010

: Reply Flag 0 Thumbs Up Thumbs Down Jim_Harries (-3)
Kenya

Wow. Fantastic stuff! Thanks for putting all this up on the Lausanne site. I hope a lot of people take notice.

There are strong parallels, that I can see, with this and Africa. Only the ’security’ issues seem to be very different. My approach is slightly different. For example, I do not refuse opportunities to preach, if they are in the local language. The author of this piece also knows that what we are promoting is ’vulnerable mission’, which is taking maximum advantage of indigenous resources and languages - much along the same lines as in this article. This is critical ministry! Thanks again.

04.08.2010

: Reply Flag 0 Thumbs Up Thumbs Down Swells_in_the_Middle (14)
China
@ Jim_Harries:
Thanks Jim. I love the term "vulnerable mission." It so nicely captures the cross-cultural workers need to work and live outside of their areas of comfort and confidence.

I often ask the question "what would my ministry look like--what would I do differently--if the security issues were suddenly removed?" I am not entirely sure what my answer is. Would I preach? Would I pour all my resources into training local Bible teachers? Or would I simply be even more explicitly Christian in my social and professional spheres of influence? To be honest, the security issues have been such long-time companions that it is difficult to imagine ministry without them.

Having said that, I do believe China is slowly but steadily moving towards a place where those barriers will become increasingly clear and increasingly less invasive. Certainly, expatriates will likely always face at least some level of restrictions on their religious activities in China. But my understanding of your term "vulnerable missions" suggests that that is not always such a bad thing.

04.08.2010

: Reply Flag 0 Thumbs Up Thumbs Down Swells_in_the_Middle (14)
China
@ Jim_Harries:
Thanks Jim. I love the term "vulnerable mission." It so nicely captures the cross-cultural worker’s need to work and live outside of their areas of comfort and confidence.

I often ask the question "what would my ministry look like--what would I do differently--if the security issues were suddenly removed?" I am not entirely sure what my answer is. Would I preach? Would I pour all my resources into training local Bible teachers? Or would I simply be even more explicitly Christian in my social and professional spheres of influence? To be honest, the security issues have been such long-time companions that it is difficult to imagine ministry without them.

But I know that these questions need to be asked. For myself--at this moment--I do believe China is slowly but steadily moving towards a time when the nature of these restrictions will become increasingly clear and increasingly less invasive. Certainly, expatriates will likely always face at least some level of restrictions on their religious activities in China. But my understanding of your term "vulnerable missions" suggests that that is not always such a bad thing.

04.08.2010

: Reply Flag 0 Thumbs Up Thumbs Down Jim_Harries (-3)
Kenya
@ Swells_in_the_Middle:
Interesting – that you comment that the security issues may not be a bad thing! So then, a government that tries to keep missionaries out may be doing the church a favour … Amazing! It would be great, if you had opportunity, to receive a post or two from you on the AVM (Alliance for Vulnerable Mission) list-serve discussion. If you are interested, please sign up at http://lists.vulnerablemission.com/listinfo.cgi/pearl-vulnerablemission.com/ I have found your latest article / comments to be really right up our street – but of course everyone’s approach adds a new angle to that which concerns us. (This is a discussion that includes about 70 people, where an email sent by any one person goes to all the others.)

04.08.2010