May we carefully nurture these cherry-blossom seeds in the sweet potato field until, in the love of Christ, they flower and bear fruit, becoming gospel pioneers who will help shape the future of both Taiwan and Japan.
What happens to faith when the structures that once sustained it become uncertain?
The thoughtful and wide-ranging contributions in this issue of ChinaSource Journal are particularly relevant to where China’s church finds itself today.
Resources for Chinese Public Theology
Who Is the Prophet of Our Time?: The Public Theology Praxis of Martin Luther King Jr. and Billy Graham is undoubtedly a landmark work of Chinese-language public theology.
“Many Chinese churches place great emphasis on ‘truth’ and ‘goodness’ in their teaching and practice, yet they pay less attention to ‘beauty.’” Complaints of…
What kind of face does the church present in public? Do our tone and rhythm make people willing to approach us, and do they make us easier to understand?
The phenomenon of child prostitution is closely related to human trafficking, the collapse of social values, poverty in Indigenous families, and the violence and inhumanity of the sex industry.
Peace in Chinese culture, for example, often means requiring others to be the same as oneself, whereas biblical peace means being able to live with people who are different.
In a context where public space is restricted and church institutionalization is still taking shape, the “community of virtue” reminds the Chinese house church that public theology is not only about how the church speaks to the world, but also about whether the church itself lives out a life of peace, justice, humility, and mutual service.
Can the Malaysian Chinese Church shift from a community primarily concerned with its own survival to one that participates in the holistic mission of God and seeks the peace of this land?
Like all theology, public theology begins not with issues, but with the knowledge of God.