Apparently, I’m Already the “Older Generation”
What I brought home from Manila was a harder question: As we gradually gain more experience, more standing, and more power to shape the lives of others, how will we use it?
What I brought home from Manila was a harder question: As we gradually gain more experience, more standing, and more power to shape the lives of others, how will we use it?
The microphone had truly been placed in the hands of the next generation, allowing them to speak, think, and respond for themselves.
The gathering brought not only an enormous amount of content, but also an unusually high level of personal connection—from reuniting with friends I had not seen for years to meeting new ministry partners.
Learning to receive one another amid our differences while holding fast to truth may be a discipline the entire Chinese church must continue to practice.
Behind every name is a real person—a person with blood and tears, love and loss, shame and confusion, and a longing to be loved, forgiven, and given a new beginning.
In mid-July 2026, Chinese Christian scholars and pastors from various denominational backgrounds in the United States, the United Kingdom, China, South Korea, Singapore, Malaysia, Taiwan, and Hong Kong gathered in Kuala Lumpur, Malaysia, for the three-day Third Public Theology Conference.
What was most noteworthy about this congress was not only what it said, but also how it was experimenting with new ways to speak, lead, communicate, and understand the next generation.
After leaving Kuala Lumpur, one question stayed with me: were we, throughout the conference, actually speaking about the same thing when we used the term ‘public theology’?
Does the gospel of Christ also concern a nation's public life: justice, poverty, corruption, the environment, refugees, and people suffering in disasters? I believe the answer is yes.
Those who want to walk alongside the church in China need to understand not only the suffering it produces, but the architecture that produces it.
For ChinaSource readers, the story invites us to remember Chinese Christianity not as a simple one-directional story of Western missionaries going to China, but as a deeply interconnected history of receiving, translating, indigenizing, and sending.
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.