Fall 2000Vol. 2 No. 3

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C an top executives in multinational compa-nies offer meaningful Christian servicedespite the demands of their jobs? Can a

Glenys Goulstone

walnut farmer use his occupation as a platform forwitness? Is it possible for foreign teachers to wit-ness to their faith with their students? Each ofthese questions can be answered with a resound-ing “yes.” An executive in the telecommunica-tions industry organizedshipments of textbooks fromwealthy schools on the coast tounderdeveloped areas in thefar west of China. He and histeam did this with an openlyChristian motive that was un-derstood and respected by the Chinese authori-ties. For a Christian professional working in aremote region of China, walnut farming providedunique opportunities to disciple young men froma people group usually resistant to the gospel.“Many students come privately with questions nowthat they know I am a Christian,” shares a foreignteacher at a university. “God has been so good inallowing me to develop friendships. One student,a ‘very communist’ girl, had no interest in spiri-tual things at first. Now it’s wonderful to see asoftening process going on in her life. A year and

Mission in Practice:Minding your E’s,Ps, and Rs . . . . 4

Maintaining theIntegrity of theGospel . . . . 6

Reverse Culture Shock:When Your Body is Home,But Your Mind Isn’t . . . . 8

Living Wiselyin China . . . . 12Inside:

a half ago her parents became Christians. Nowshe herself confesses to be a Christian.”

For Christians with marketable skills and ser-vant hearts, China is a land of opportunity asnever before. There are thousands of openings ineducation, business, tourism, health care,childcare, agriculture and development work.Throughout China, from the poor, arid reachesof the northwest to the mega-cities of the prosper-ous east, Chinese institutions and companies are

eager to benefit from the expertise of foreign pro-fessionals. This is one area in which expatriates—especially overseas Chinese—are not onlywelcomed, but are actively sought after. Unreal-ized potential exists for Christians to impact stra-tegic sectors in China’s burgeoning marketplace.

English teachers head the “wish list” of everyChinese. Besides the state school system, oppor-tunities now abound in private education fromnight classes to rich prep schools for children ofthe elite. Hotels, trading companies, even gov-ernment offices seek native English speakers to

For Christians with marketableskills and servant hearts, China isa land of opportunity as never before.

Into the MarketplaceChina’s entry into the World Trade Organization means that more foreign companies will be players in its economy.

Graham

Cousens

2

Copyright © 2000 by ChinaSource. ChinaSource is published quarterly by ChinaSource, a cooperative effort of theEvangelical Fellowship of Mission Agencies, the Interdenominational Foreign Mission Association, World EvangelicalFellowship, the Chinese Coordination Centre of World Evangelism and the Institute for Chinese Studies, WheatonCollege. Its purpose is to provide up-to-date and accurate analysis of the issues and opportunities facing Christiansinvolved in China service and to provide a forum for exchanging viewpoints and discussing strategies. The views ex-pressed herein do not necessarily reflect those of ChinaSource or its cooperating agencies.

Brent Fulton, Editor ● Julia Grosser, Managing Editor ● Dona Diehl, Layout and Design

ChinaSource may be requested from ChinaSource, P.O. Box 4343, Fullerton, CA 92834 (E-mail: china@xc.org or 714-449-0611; Fax: 714-449-0624) for $20 peryear. All rights reserved. No part of this publication may be reproduced or transmitted without prior written permission of the publisher.

train their staff. China’s entry intothe World Trade Organization meansthat more foreign companies will beplayers in its economy, and a significantrise in the number and variety of jobsavailable to outsiders in the Chinesemarketplace can be expected. Sinceearly 2000, the government has beenstrongly pushing its policy of “openingup the west” in order to introducemore resources to China’s less-devel-oped inland regions. This also willmean foreign firms and developmentorganizations will be welcomed intomore areas than before, bringing withthem much-needed capital and skilledmanpower.

Openings in medical work, socialwork and rural development are multi-plying. Some charitable organizationshave been able to access more sensitive

areas by pursuing appropriate develop-ment platforms. Examples of such plat-forms are primary education in ruralareas (building schools and providingclassroom resources), crop develop-ment, reforestation, anti-drug pro-grams, vocational training andcommunity health education. Orphan-ages and child welfare centers are nowmore likely to invite foreigners to par-ticipate in their work, as are institu-tions for the handicapped and elderly.A development worker, although un-able to speak much of the local lan-guage, befriended a family whosemother was seriously ill. Through hos-pital visits and gifts of medicine, thisChristian and his family built a close re-

lationship. Eventually other membersof his team with more fluent languageabilities had the opportunity to explainthe gospel to this suffering family. Thewoman accepted Christ shortly beforeshe died, and her son is now close tobelieving. This family belongs to apeople group of over a million inwhich there are probably fewer than200 believers.

Team SupportChina is not a place for lone rang-

ers. Chinese society and culture valuerelationships and networking. Belong-ing to a known and trusted group putsa person ahead in relationship build-ing. Unconnected individuals are vul-nerable to greater difficulties andmisunderstandings in their dealingswith Chinese institutions and authori-

ties. In the early days of reform andopening up, foreigners did not oftenfunction in organized groups. As timewent by, agencies and organizationswere established to provide administra-tive and pastoral support. A largenumber of these agencies and organi-zations continue to operate in Chinatoday, each with their particular ethos,goals and platforms. They play an im-portant part in recruiting personnel,orienting newcomers and helping to fa-cilitate language studies. In many casesagencies offer fellowship andmentoring, vital links to home coun-tries and in-service training.

However, some professionals chooseto operate independently. There are

those who learn of a suitable job in acity in which they already have Chinesefriends. Others follow a sense of guid-ance, are drawn to a particular locale,find their niche and have a very posi-tive experience. Some developmentworkers and business executives mayfeel that closely relating to a Christianorganization would be inappropriatefor their roles. Yet others, perhaps em-ployees of a big corporation, may bedispatched to China without having thechance to link up with a suitable Chris-tian agency for pastoral care.

In most cases, the time and effort in-vested in becoming part of an agency iswell spent. As with any relationship,there are benefits and responsibilities.The advantages of fellowship and net-working are great as is the value of hav-ing experienced mentors and pastoralvisitors. However, being part of a localgroup for fellowship will probably ne-cessitate regular meetings, and makingfriends with other foreigners can ab-sorb time and energy. This may meanless time is available for friendshipswith Chinese people. Many agencieshold annual conferences as a time offellowship and training. Help with lo-gistics, such as travel arrangements to,from and within China and freighthandling, is another plus. Christian re-sources that are useful in helping Chi-nese friends may be more easilyobtained when one belongs to a widernetwork through which these resourcescan be accessed. These types of ser-vices must be paid for in some way, andsalaries earned in China may not coverall of a professional’s costs. Thus, theissue of support-raising deters somepeople from joining an agency. How-ever, they may find that the love andprayers that follow financial supportstrengthen their hands immeasurably.

China is not a place for lone rangers.Chinese society and culture value relationshipsand networking.

3Fall, 2000

Building agency ties takespatience and effort. Agenciesrequire a certain level ofscreening, preparation andsupport-raising, thus the timeof departure may be delayed.For those in a hurry to getstarted, such delay may be im-practical or unacceptable. Onthe other hand, operating soloalso has its negatives. Privacy isa rare luxury in China, and be-ing under much surveillancecan be an unexpected irritant.Proper orientation and the re-assurance of having colleaguesnearby is more possible whenlinked to an agency, and mayhelp a newcomer deal betterwith this unfamiliar sense of be-ing constantly watched—even ifby friendly eyes.

Isolation and overwork are commonrisks for dedicated professionals thatcan lead to depression and relationalproblems. Lack of fellowship may leadto a professional’s faith becoming ship-wrecked thus destroying his or herChristian testimony. Individuals orfamilies who chose to be on their ownshould ensure that mechanisms are inplace that will provide accountabilityand prayer support. One of the firststeps for each individual or family de-siring to enter the marketplace inChina should be weighing the pros andcons of being part of an organizationor of going it alone.

Team PlayersWhat kinds of people survive and

thrive in China? Experience shows thatthey need to be clearly called and wellequipped with the right blend of hu-mility, commitment, flexibility andfaith. Christian professionals shouldbe well prepared professionally andspiritually and faithfully supported.They should recognize that patienthard work is required to succeed inlanguage study and cultural adapta-tion. They need to be single-mindedbut team oriented both in terms of thefellowship they are part of back homeand the Christian group they may joinin-country. Before embarking on a

challenging role overseas, their fruitful-ness as witnesses in the workplaceshould be proven at home.

Selection and appointment of pro-fessionals for China service is a key fac-tor in their ultimate success.Recruiters from an agency with a dem-onstrated track record in placing andsupporting workers in country and withfirst-hand knowledge of the situationon the ground are best able to screenand prepare newcomers. They are alsoqualified to advise concerning profes-sional requirements, spiritual qualitiesand placement options. Various per-sonal factors on the candidate’s part,such as location preferred, professionalqualifications, spiritual gifting orpeople group interest, will affect theagency-candidate match. Health, fam-ily, children’s education and language-learning issues should also be takeninto account.

Professionals in their early twentiesright up to the late sixties are welcome.Members of each generation have theirown unique and valuable contributionsto make. Provided there are no healthor family concerns, older people canbe wonderful additions to a team. Notonly do they have professional andspiritual maturity, they can also becomewonderful surrogate grandparents toyounger families!

Marketplace FriendshipsUniversity leaders and local

Party officials invited a companyexecutive to a banquet. Duringthe conversation, one Chinesehost commented that the reasonfor a certain country’s backward-ness was “religion.” The Chris-tian guest then quietly sharedthat, by contrast, Christian val-ues in Western societies hadfostered progress and develop-ment. Compassion for the un-derprivileged, justice in the faceof exploitation, vigorous scien-tific research and professionalintegrity had contributed muchto industrial and social advance.The conversation stoppedabruptly and the subject waschanged; nevertheless, whoknows what seeds of interest

might have been sown in the hearts oflisteners at that table.

On another occasion, a foreign af-fairs official plainly asked the invitedguests, “Do you think God can beknown personally? I used to thinkquestions about God to be foolish, butnow I just wonder if there is anythingto it.” This man’s closest colleague hadrecently accepted Christ, and one ofthe foreign guests knew the questionerwell enough to follow up immediatelywith the loan of a well-chosen Christianbook.

Professionals working in China arethere as marketplace Christians. Theyare accepted and respected as they rubshoulders with their Chinese col-leagues. There is nothing undercoveror dishonest about what they are do-ing; rather, they give of their time andskills in a spirit of friendship and ser-vice. But what of their impact forChrist? Just as lay Christians in opencountries are able to witness throughtheir lifestyle and relationships, so pro-fessionals in China are able to watchGod open up doors of friendship andgive special opportunities for faithsharing. Chinese friends will be curi-ous and receptive to a Christian wit-ness, but at the same time may haveserious misconceptions due to atheis-

Continued on page 5

Professionals working in Chinaare there as marketplace Christians.

Graham Cousens

4

hile the author’s reflectionsare based on observations shemade in Russia, countries of

Mission inPractice:

A Personal Reflectionby Sharyl Corrado

the former Soviet Union and of EastCentral Europe, there are parallels forthose serving in China. In the future,should China allow expatriates greateraccess to the country, her insights wouldbe even more pertinent.—Editor

EmotionalsIn three years of living in Russia, as

well as traveling in East Central Europeand the former Soviet Union, it hasbeen easy to view Christian missionar-ies on a continuum, from “emotionals”on one end to “professionals” on theother. When the Soviet bloc was justopening up, the majority of missionar-ies I met tended more toward the emo-tional end. These I refer to as “Es”. Eswere the first to arrive and make theirhome in the newly opened countries.They were excited about the deep spiri-tual hunger and made the most of theunexpected opportunities. Desiring tofollow the Lord’s call, they felt it waswrong to stay home when so manypeople longed for the Gospel. At theirlarge, well-advertised evangelisticevents, thousands heard the Gospel forthe first time.

While God used these Es in mightyways, patterns emerged over time caus-ing trouble. Often Es had minimaltheological training, little knowledge oflanguage and culture, and few skills incross-cultural adaptation. Often work-ing alone, they lacked accountabilityand supervision. Some fell into un-healthy romantic relationships with re-cent converts. Observing their lives,nationals became disillusioned with,

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rather than drawn toward, the Gospel.Lack of theological training left newChristians confused while cultural in-sensitivity led to Western-style churcheswith little hope for long-termsustainability under national leader-ship. Es often burned out quickly orleft their ministry for personal or finan-cial reasons, leaving new Christians tofend for themselves.

ProfessionalsWhile this was going on—especially

during those first few years after the So-viet bloc opened up—respectable, tra-ditional mission agencies were steadilypreparing what I refer to as profes-sional or “P” missionaries. These orga-nizations had solid reputations inmissiology and decades of experiencesending missionaries worldwide. Theirmissionary candidates completed a rig-orous training process with theologicaleducation, formal language school,training in cross-cultural adaptationand a lengthy period of deputation.Specialists helped them prepare bud-gets allowing them to live comfortably,provide quality schooling for their chil-dren, rent or buy quality facilities andsupplies for their ministry and travel tonecessary conferences and training op-portunities, as well as periodic visits tofamily and supporting churches. Their

budgets included valuable training ma-terials, such as the East-West Church &Ministry Report, allowing them access tothe latest developments and resourcesavailable and helping them form strate-gic partnerships in crucial areas. Sel-dom were they allowed to leave fortheir destination without full financialsupport pledged or even received.They often were sent in teams, provid-ing fellowship and accountability.Once in country, “pastors to missionar-ies” visited caring for their emotionaland spiritual needs. These missionarieswere indeed professionals, and while ittook longer for them to arrive and getsettled, it appeared that they were theanswer to the problems posed by Es.

Despite their training and knowl-edge, over time, problems haveemerged in the lives and ministries ofPs as well. Often full agendas with stra-tegic plans leave little time for relation-ships with neighbors or even churchmembers. Language learning is put tothe side or viewed as a necessary evilthat takes time away from vital ministry.Ps sometimes enroll in highly struc-tured language courses taught by spe-cialists from completely differentcultural backgrounds which results infrustration. While Ps feel their classesare poorly taught, the teachers do notunderstand why their students dislike

It is in relationships, not lectures, sermons or literature,that people make the connections between head and heart—betweenwhat they learn and how they live.

Minding yourEs, Ps, and Rs

Ken Benintendi

5Fall, 2000

their well-prepared lessons. It is notuncommon for Ps to spend their firstyear in language learning, beginning“ministry” later.

After struggling through the lan-guage-learning process, or giving upand working through a translator, Psface another obstacle: determiningwhat and how to teach nationals. Com-mon complaints are that nationalChristians are not honest about theirown needs, refuse to provide construc-tive feedback and take little initiative inthe ministry preferring foreigners toremain in positions of leadership. I re-member my own frustration when toldby a young Christian, “Why should Ilead a Bible study? I am a fulltime stu-dent, hold a part-time job and on week-ends travel five hours each way to thefamily dacha to plant potatoes for thewinter. You get paid by Christians inAmerica to lead Bible studies!”

RelationalsIs there a solution to these legiti-

mate concerns? While new problemswill arise, and Satan will do everythingin his power to disrupt ministries, everyonce in a while I observed foreign mis-sionaries with a bond to the localpeople that many others lacked. I willcall these relational or “R” missionar-ies. To be an R is not something thatreplaces E or P tendencies. Indeed,proper training can provide valuableinsights and there are legitimate rea-sons to feel strong emotions.

The promises of Christ are exciting:forgiveness of sins and eternity in para-dise, the Holy Spirit in our lives, victoryover the Evil One! But neither emo-tion nor professionalism alone leads tosuccess. Relationships over time bringabout not only a change in beliefs, butalso in values and priorities that springfrom personal conviction rather thanthe expectations of others. It is in rela-tionships, not lectures, sermons or lit-erature, that people make theconnections between head and heart—between what they learn and how theylive. It is in relationships that issuessurface and can be addressed: fear, in-security, sin, guilt, family struggles, pov-

tic, anti-religious indoctrination. Whileit is important to counteract these falseimpressions, above all it is a privilege todiscuss spiritual issues with seekers af-ter truth.

For some professionals, God willopen opportunities for fellowship withChinese brothers and sisters. Chinesespeakers may worship at Three SelfChurches and find spiritual refresh-ment. Where unregistered churchesare concerned, non-Chinese expatri-ates probably should keep a distancefrom organized activities. Avoidinggroup gatherings does not, however,preclude informal contacts with indi-viduals or families, and these can bemutually supportive and a beautiful tes-timony to the unity of Christ’s Body. Inboth the open churches and the housechurches the situation varies enor-

mously across the country; a good gen-eral rule is to proceed with caution,bearing in mind that often Chinesebrothers and sisters must bear the con-sequences of the actions of outsiders.Overseas Chinese, being less visibly‘foreign,’ may enjoy greater freedom infellowship with Chinese but need to besensitive to each situation and receivecounsel from local leaders.

Effective PlayersUltimately, the goal of both the

agency-linked and the independentworker is to be effective. What do wemean by “effectiveness”? Let me offera working definition. “Effectiveness”consists of:

● Professional excellence that con-veys credibility and integrity to Chineseemployers and colleagues. This standsas a strong non-verbal witness.

● Christian character expressedthrough moral, ethical and relationalquality. This includes a healthy, activeprayer life.

● The ability and desire to build

meaningful relationships throughwhich the gospel can be commendedand communicated.

For A Time Such As This...Dr. Samuel Ling observes, “many

forces are competing to shape the 21stcentury Chinese mind.”1 He draws at-tention to the resurgence of indig-enous religions, pervasive materialism,anti-foreign nationalism and the me-dia. These forces bear strongly onpeople pouring into the cities while ur-banization is changing the face andsoul of the nation. At the same time,because the majority of Chinese Chris-tians live in rural areas, the Chinesechurch is not well equipped to reachthese urban masses. By contrast, for-eign Christian professionals areuniquely positioned to present Christto this increasingly influential class of

city dwellers. Together with their sup-port teams back home, they can have apowerful ministry in prayer. Throughtheir loving Christian service on cam-puses, in the marketplace and in neigh-borhoods around them, God is at work.

Twenty years ago these doors of op-portunity were just beginning to creakopen, and foreign Christians kept anextremely low profile. Now the exter-nal social environment is vastly differ-ent and the internal heart condition ofmany Chinese is more receptive. Thetime is now—the harvest is ripe. MayGod raise up many humble servants todo His work at this moment in China’shistory.

END NOTE1. “Putting Christianity on the Map for

Chinese Intellectuals,” Samuel Ling.ChinaSource, vol. 1, no. 4, Winter, 1999, p 7.

Glenys Goulstone, M.B.Ch.B., M.A.,has been involved with the placement andpastoral care of Christian professionals inChina since 1995.

Continued from page 3

Continued on page 9

Ultimately, the goal of both the agency-linkedand the independent worker is to be effective.

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hina today is undergoingan unprecedented totaltransformation. She is a

Samuel Ling

contradiction in terms: a communistdictatorship overseeing a capitalisteconomy. A socialist society only 25years ago, today she is facing the rise ofa new postmodern generation of youngpeople. She also faces some funda-mental options. What will be the corevalues of her worldview as she stepsinto the 21st century? Which ideas willguide her future?

From a Christian perspective, thereseem to be four alternatives for Chinato choose from: (a) an angry, anti-for-eign nationalism, (b) a resurgence offolk and native religions, (c) the pur-suit of money and pleasure or (d) theChristian worldview. There is ampleevidence for the first three. The influ-ence of the Christian worldview is de-pendent on the sovereign grace of Godand a strong presence of Christians inChina, both mainland Chinese andChristians from overseas who live outthe power of the kingdom as salt andlight. As this is worked out in day-by-day living, differing parts of the churchwill have different roles. There aresome things the non-Chinese churchcan do which the overseas Chinesechurch cannot do. The overseas Chi-nese church can do certain things thatthe non-Chinese church is unable todo.

Today, the church needs to commis-

sion and groom a new generation ofmiddle-management “China experts”with China experience. These indi-viduals must learn the language (an ab-solute must which is frequentlyneglected today), they should have afirm foundation placed by seminarytraining which believes in the inerrancyof Scripture, they must have much ex-perience among the Chinese and per-haps a doctoral degree in Chinesehistory or intercultural studies. Suchindividuals do not grow on trees. Wehave to groom them.

However, as we groom these indi-

viduals, we must be certain that theyhold to a strong, unqualified confi-dence in the Bible, the inerrant Wordof God, and a high view of God, Scrip-ture and the cross. More than any-thing else, what China needs in the21st century is a clear message of thesound, complete gospel—not a wa-tered-down version.

Timothy Richard, the colorful 19thcentury Welsh missionary to China,had a very enlightened view of mis-sions. As a student in Haverfordshire

in England, he wanted his seminary tooffer Asian languages and history aspreparation for missionary work.Through direct involvement in disasterrelief in the 1870s, he saw that educa-tion was China’s greatest need. He dia-logued with Confucian and Buddhistscholars and sincerely befriendedthem. He introduced science, historyand other branches of Western learn-ing to China’s brightest minds. In1895, he hired Liang Qichao to be hissecretary; Liang was a leader in the1890s who belonged to the youngergeneration of radical scholars who

called upon the Emperor to institute aconstitutional monarchy. Richardtranslated dozens of books and book-lets into Chinese including a 19th cen-tury history of Europe. He had awonderful vision of God’s providenceand His call to provide for his fellow-men.

As Richard was busy translatingbooks into Chinese and encouragingthe radical reformers of China in the1890s, Abraham Kuyper, Holland’sprime minister and founder of the

Maintainingthe Integrityof the Gospel

Enamored by the Awakening GIANT?

More than anything else, what China needsin the 21st century is a clear message of thesound, complete gospel.

Graham Cousens

CC

7Fall, 2000

Free University of Amsterdam, ad-dressed Princeton University. Kuyper,a theologian in his own right, re-minded the church in America neverto forget that the primary battle in his-tory will always be an antithesis be-tween truth and error, God-centeredculture and man-centered culture.Richard and his fellow reformer-mis-sionaries, some of the most brilliantminds whom the church in Englandand America sent to China, becameUniversalists by the 1910s. They nolonger believed in the exclusive claimsof the gospel of Jesus Christ. Richard’sgrand vision proclaimed:

I don’t believe the Mohammedans are unchris-tian in their worship of one true God instead ofidols. I don’t believe that the high moral teach-ing of any religion is devilish and unchristian.Christianity has the power of assimilating all thatis good in other religions. We come here tocounteract their false teachings and to fill upwhat is wanting just as Christ came not to destroybut to fulfill.1

Richard did not sail from Britain as aliberal or Universalist. He was a zeal-ous evangelical, burning with the fireof revival. What happened? What ledto this downward spiral of doctrinal be-lief and vigilance? Was it the fact thathe was enamored with Buddhism? No,I think not. He changed because hewas enamored with the sleeping, butawakening, giant—China. Interactingwith her most brilliant minds, herscholars and intellectuals, he was notalert enough to realize his own need tokeep his doctrinal vigilance.

Richard had a vision of China open-ing up—a vision that we see being ful-filled today in the year 2000.Thousands of English teachers and stu-dents are learning from Western En-glish teachers in China’s universities.“Cultural Christians” and other “Schol-ars in Mainland China Studying Chris-tianity” are eager for an in-depthunderstanding of what the Christianfaith can do for China. Yet, the slidetoward universalism is a real possibil-ity—now, even as it was back then.

As we serve in China, we cannot af-ford to offer her people a diluted ver-sion of the Word of God. There arenon-negotiables we must adhere to.

1. We must proclaim a God who is

“infinite, eternal and unchangeable inhis being, wisdom, power, holiness, jus-tice, goodness and truth,” not a Godwho is so open and vulnerable to ourfragile existence that our surprises areGod’s surprises too.2 Broken heartsand lives need a strong Savior not just asympathetic friend who will walk withthem.

2. We must make the claim thatScripture is the divine proclamation ofGod, not just a document which wit-nesses to and records an existential en-

counter that allows it to become theWord of God.3 (The latter is a viewcurrently very popular among Ameri-can and Chinese evangelical theolo-gians.)

3. We must proclaim the cross of theLord Jesus Christ as propitiation forthe sins of men and women, not just astherapy for broken lives. The gospelhas therapeutic powers and fruits—buttherapy is not the gospel!

4. We must not forget that God hasrevealed himself through (a) the thingswhich were created, and (b) his workin human hearts. This is general rev-elation. Man’s culture, art, philosophyand religion are not general revelation;they are man’s responses to God’s rev-elation and are subject to error andidol-building. God may work throughman’s culture and graciously provideman with redemptive analogies thathelp him to bridge the gap in his un-derstanding of God; however, these arenot part of God’s general revelation.

5. We must affirm that the church’smission in China is threefold: (a) evan-gelization (the conversion of men,women and children; (b) the maturingof the church (a better terminology inmy view than indigenization orcontextualization); and (c) ultimately,the church transforming the societyand culture around her, and becominga missionary-sending church. The

work of English teachers and otherprofessionals in China contribute in avery valuable way to all three aspects ofthe goal. But we must not do one atthe expense of another.

Today we are sending English teach-ers, language students, medical profes-sionals and businessmen to China inthe name of Christ. We, too, are enam-ored by the awakening giant—exceptthis time, the giant has awakened.China is willing to receive Englishteachers for her universities and

schools; she is open to religious studyprograms at universities; she acceptsbusiness people from the West; she al-lows medical professionals to provideteaching and assistance. As Christians,we need to proceed in reaching Chinain a spirit of friendship, servanthoodand dignity. We should endeavor to bea blessing and friend to China withoutjeopardizing the safety of the church ofJesus Christ in that land. There aremany avenues of involvement for us inthis great country and many ways inwhich we can offer to serve China. Butas we serve, we must not—we cannot af-ford to offer China a watered-down ver-sion of the Word of God.

END NOTES1. Timothy Richard to Baynes, Shansi, May

18, 1894; quoted in Rita Therese Johnson (Sis-ter M. Virinia Therese, MM.), TimothyRichard’s Theory of Christian Missions to the Non-Christian World, Ph.D. dissertation, St. John’sUniversity, Jamaica, New York, 1966, pp. 70-71.

2. Pinnock, Clark, “Systematic Theology,”in The Openness of God, InterVarsity Press,1995, p. 114. Gregory Boyd has joined thechorus in offering that the future is open toGod as well as to humans. This “openness ofGod” theology is portraying a God who is fi-nite.

3. Barth, Karl, Epistle to the Romans, 1919.

Rev. Samuel Ling received his Ph.D.from Temple University and is president ofChina Horizon and founding director ofChinaSource.

As we serve in China, we cannot afford to offerher people a diluted version of the Word of God.

8

oming Home Crazy—the apt titleof Bill Holms’ witty, irreverent,yet insightful book on return-

Reverse Culture Shock:When Your Body is Home, But Your Mind Isn’tWayne Martindale

ing from China—describes how manyfeel after returning from China, evenafter only a short period. My wife and Ihad taught in China a mere threemonths before leaving on 45 minute’snotice in the wake of the June 4th,1989, Tiananmen tragedy. Even with aweek in Hong Kong and another in Ja-pan with understanding friends, it stilltook us six months to adjust back toAmerican culture. Why couldn’t wefeel at home when we had the samejobs, the same house, the same churchand the same friends as before leaving?The simple answer was: we were notthe same.

Our reactions to our home culturewere classic. Americans were over-weight (we had lost 20 pounds each—although they have now come backwith a vengeance); everything was toobig and too overdone—from scores ofcereals in the store to lavish furnishingsin the simplest home. It all seemed abit obscene and very unfair that we hadso much and our new Chinese friendsso little.

To make matters worse, most conver-sations about this life-changing experi-ence lasted about 30 seconds: “Wereyou in any danger?” “No, we felt verysafe.” “Great, glad you’re back. Solong.” There were actually many op-portunities over the months, and evenyears, to speak in detail which helped agreat deal. Nevertheless, Americans onthe run, without having a scheduledevent to focus attention, don’t havemuch time for spontaneous, in-depthconversation. Still, we were bursting atthe seams with stories and excitementover new friends as well as frustrationover the Chinese government’s recentbrutality in Tiananmen Square.

Our values had changed. For thefirst time in our lives, every day we hadbeen meeting people who wanted to

C

Symptoms—Anger—Sense of injustice at abundance—Discomfort in old routines—Priorities of others seem wrong—Feeling that no one, or too few, un-

derstand you—No one cares about your experience

beyond surface niceties—Depression—Shock that things cost so much

(cheaper to live in China)

Causes—Heightened spiritual focus while

abroad—Feeling of accomplishment; doing

something important and valued—Celebrity status—in many settings

you stand out just by looking dif-ferent and everyone is curious; nowyou are anonymous

—You were the expert, even if only onAmerican daily life

—Changed values (spiritually, materi-ally, culturally—you have movedfrom a relational culture to a moretask oriented one)

—Slower pace abroad

—A dizzying array of new tasks, likedriving in fast traffic, using a com-puter, shopping with debit card

What Helps—A supportive network of friends, fam-

ily and church—Talking—in varied formats from infor-

mal to small group to lecture/sermon—Teaching others what you have

learned (takes work)—Being patient—it will take a mini-

mum of 2-3 months to adjust (up to6 is not unusual)

—Having a plan, staying engaged, hav-ing some structure in your life

—Maintaining spiritual focus; readingand studying Scripture, praying

—Meeting (or at least phoning oremailing) with others who have hadsimilar experiences

—Prayer from those who know you

talk about ultimate issues, questions offaith. We had gotten along just fine liv-ing from the contents of six suitcases—one third of that being books. Now, wewere considering a possible careerchange and down-sizing our house. Wewere ready to talk and we wonderedhow others could be so uninterested inhalf the world’s population. Didn’t theyunderstand how little the rest of theworld had? Why weren’t our neighborsinterested in eternal values?

Of course, our expectations wereunrealistic. It is hard to relate to an-other person’s experience with thesame understanding or enthusiasm.But what seems so obvious now, was asource of frustration then. We were ex-pecting and had prepared for cultureshock, but no one even hinted at theoften more traumatic experience of re-verse culture shock. Even so, everyonewill go through it, just as surely as ev-eryone goes through an initial cultureshock—even when prepared for it.However, knowing about it can lessenits intensity, and actively processing theexperience can both shorten the un-pleasant phase and maximize the ben-efits. Like all tough times, it is a prime

What you should knowabout reverse culture shock

9Fall, 2000

—Healing prayer and/or counseling inspecial cases

—Reading Peter Jordan’s book (see be-low) before even leaving for China—definitely before coming back

—Being conscious of the need for Christto increase and yourself to decrease(we often unconsciously want to befront and center with our new knowl-edge and experience)

—Keeping your expectations of otherslow; what you want to share and oth-ers want to hear may be very different

—Recognizing that having to give timeto stressful activities like finding ahouse or job or deciding on a schoolwill add to the shock and adjustmenttime

—Not making life-changing deci-sions until you have had time toadjust

—Recalling and using your cross-cultural training to deal with re-verse culture shock

—Adopting the stance of observer,not of a judge; thinking aboutwhat you see

—Being realistic about what you canchange in your home culture—but do not give up the beneficialperspective you have gained—that of seeing your countrythrough Chinese eyes

—Remembering that culture shockfaded with time—reverse cultureshock will also.

time for spiritual growth and characterdevelopment. It should be embraced.

Included here are the three mainthings to know about reverse cultureshock: the symptoms, the causes, andwhat helps in coping and learning.Not all of the items will apply to everycase, but each is common. Ironically,the more effective a person’s adjust-ment to the foreign culture and themore positive the experience, the moreintense the adjustment back.

Some individuals may need specialcare. Experiences that take us out ofour comfort zones can unleash dragonswithin, both psychological and spiri-tual, calling for professional counsel-ing in some cases. Some may have

returned from situations involving in-tense spiritual warfare in which caseshealing prayer may be more appropri-ate. Seek the blessing and ministry ofyour church. If your are not asked toshare your experience, take the initia-tive in calling the pastor or otherchurch leaders. Above all, spend muchtime in prayer, especially in thanksgiv-ing.

Note: Special thanks to ArdathSmith, counselor to returning teachersfor English Language Institute, formany valuable insights.

Wayne Martindale, Ph.D., is associateprofessor of English at Wheaton College(IL). He and his wife, Nita, taught inChina in 1989 and 1995.

erty, addictions. It is in authentic rela-tionships that lectures, sermons and lit-erature can be applied gently to thevery real—not theoretical—issues of ev-eryday life. I do not mean at all todowngrade theological education, bib-lically based preaching or the produc-tion of culturally relevant, doctrinallysound literature. But these tasks mustbe based on relational knowledge ofrelevant issues rather than a theoreticalknowledge ABOUT the people or situa-tion addressed.

One way to build relationships is tocome in not as teachers, but as learn-ers. While teachers are respected andeven obeyed in many Slavic and EastEuropean cultures, they are also viewedas unapproachable and distant. This isevident in the shock and discomfortmany Russians feel, for example, whenasked by unassuming American teach-ers to call them by their first namesand to use the informal rather than for-mal form of “you.” Learners, on theother hand, are vulnerable, are to becared for, and may be approachedwithout fear. The result is a sharing ofproblems and solutions rather than aone-sided, teacher-pupil relationship.Nationals are more willing to addresshindrances to ministry if they are askedregularly for advice about language,culture and daily life. Their self-worthis reinforced when they are not simplyrecipients of Western expertise andcharity, but contributors to the ministrywith knowledge and experience that isvalued.

Depending on situation and person-ality, this approach can take manyshapes and forms. While there is noone correct method—and my personalexperiences are not applicable for all—I believe we should allow personal rela-tionships to humanize and to energizeour emotional and professional ap-proaches to the Great Commission.

Reprinted with permission from East-West Church & Ministry Report, Vol. 7, No.4, Fall 1999.

Sharyl Corrado, M.A., lived in Russiafrom 1993-1996. She is currently working to-wards a Ph.D. in Russian history at the Uni-versity of Illinois.

Continued from page 5

Peter Jordan. Re-Entry: Making the Transition from Missions to Life at Home. Se-attle, WA: YWAM Publishing, 1992. Very readable, Christian perspective.

Elisabeth Marx. Breaking Through Culture Shock: What You Need to Succeed in In-ternational Business. London: Cambridge University Press/Nicholas Brealey Publish-ing, 1999. ISBN 1-85788-220-2. A current treatment of culture shock for those whowant a helpful resource on the front end. As the title shows, the primary audience isbusiness, but much applies to professionals in any field.

The Peace Corps web site has good, manageable treatments of Reverse CultureShock. http://www.peacecorps.gov/rpcv/careertrack/REENT/rentwha.html

Marcia D. Miller. “Reflections on Reentry after Teaching in China.” Occasional Pa-pers in Intercultural Learning, No. 14 (December 1988). An excellent account of ad-justment after an intensive, isolated, one-year teaching stint.

Further ReadingFurther Reading

10

Jim Nickel

T

Getting on Target

he door to China continues toopen. While missionaries assuch are not welcomed by the

authorities, opportunities abound forqualified Christians to enter and workin China in a wide variety of fields. Aschurches outside China are able tobreak free from traditional approachesthat do not fit the current situation inChina, some very effective ministrystrategies are developing.

A critical component of many ofthese strategies is the targeting of oneor more specific groups of people.Hundreds of distinct unreachedpeople groups have been identified,and an increasing number of churchesand servant ministries are focusingtheir efforts upon reaching one ormore of them with the gospel. For thiswe praise God. What is being doneneeds to be continued and expanded.

However, there is an additional chal-lenge that needs to be faced. Most ofthe information being disseminatedabout unreached peoples in China fo-cuses only on the minorities. This isdue in large part to the fact that thepeoples of China have been examinedalmost exclusively through an ethno-linguistic paradigms.1 This, and thefact that the church has grown at anamazing pace in parts of China overthe past 50 years, has led to the popu-lar misconception that most of thepopulation of China should be consid-ered reached.2

I refer here to the Han Chinese, themajority population of China, whichcomprises over 92% of the popula-tion—close to 1.2 billion people. Theunreached peoples among them arenot as easily identified as those amongthe minorities, but they are no less real.Simple logic suggests their existence.The approximately 100 million people

Peoples of ChinaPeoples of China

classified as minorities in China arecomprised of over 400 distinct ethno-linguistic groups. Would we not expectto find that a bloc of humanity tentimes as large has at least that many

subgroups within itEven from an ethnolinguistic point

of view, a careful study of the Hanpeoples of China reveals that they arenot one people group, but many. Thepeoples of China speak a multitude ofdiverse languages and dialects. While acommon written script creates a certainlevel of commonality, there are signifi-cant differences in the speech patternsof various sub-groups of the Han, aswell as many diverse cultural practices.These differences are deeply rooted indifferent ethnic backgrounds.

In recent years Beijing-style Manda-rin Chinese (called phutonghua) hasbeen taught throughout China, andmost of the population of China canunderstand it. The government has

worked hard to unify the country, andthese efforts have resulted in some ho-mogenization of the population. How-ever, for many Chinese, their localdialect is still their heart language, andtheir local customs are more preciousto them than those lately importedfrom afar. It is folly to ignore this real-ity if we are serious about reaching allthe peoples of China with the gospel.

More than twenty years ago DavidLiao, a Christian leader of Hakka de-scent, wrote a book about his people

entitled The Unreached, Resistant or Ne-glected? In the book he argued convinc-ingly that the Hakka people, who hadbeen classified as resistant to the gos-pel, had actually been neglected, as fewmissionaries had bothered to learntheir language and culture. Since theHakka are classified as Han Chineseand most are fluent in Mandarin, mis-sionaries assumed that they had largelybeen assimilated into the majority cul-ture. But the Hakka people are fierclyproud of their heritage, and it has onlybeen since missionaries learned theirlanguage and presented the gospel inculturally appropriate ways that anyreal progress has been made in theirevangelization.

In this case, the barrier to the

The peoples of China speak a multitude

Ken Benintendi Ken Benintendi

11Fall, 2000

spread of the gospel was not one of un-derstanding, but of acceptance. Thisappears to be the case in many seg-ments of the Han population of China.The gospel may be heard or read witha certain measure of understanding,but it comes to the people in such aforeign manner that they do not see itas having any relevance to their lives.

As important as ethnolinguistic dif-ferences can be, it is equally importantthat we consider other ways of definingunreached people groups. If we are to

fully understand the challenge of theunreached in China, we must alsoconsider what might be called socio-logically-defined people groups. Gen-erational differences in China todayare very significant, as are educationallevels and occupations. Definingpeople groups in sociological terms isnot the favorite approach of those whowant to track our progress in bringingclosure to the task of world evangeliza-tion. Most people are part of severaldifferent sociologically-defined groups,making it impossible to count themonly once (a necessary component ofany tracking methodology). However,identifying and targeting such socio-logically-defined people groups is abso-lutely essential to the development of

effective discipling strategies.As the demographics of the church

in China today are analyzed, it is evi-dent that the church is growing rapidlyamong some segments of the popula-tion, but not in others. Why is that? Itis clear that there are some major barri-ers to the flow of the gospel from onegroup to another within China.

What is not clear is exactly whatthose barriers are, and what can bedone to overcome them.

Major new research efforts focused

on the Han Chinese, similar to thosealready underway among the minori-ties, need to be undertaken. Theseefforts need to look at not only ethno-linguistic differences, but sociologicaland other kinds of differences as well.The questions that must be asked andanswered, without the limitations im-posed by unwarranted a priori assump-tions, are:

● What groups of people in China haveyet to be effectively penetrated with the gos-pel?

● What are the barriers that must be over-come in order to reach them?

● How can these barriers be overcome?These are questions that can and

should be asked not only by research-ers, but by every Christian interested in

reaching China with the gospel. Tar-geted evangelism and church plantingstrategies have repeatedly been demon-strated to be more effective than gener-alized approaches.

While such research efforts are go-ing on, existing China ministry effortsneed to be evaluated and new Chinaministry efforts need to be developedin light of what we do know. For ex-ample, we know that the church inChina is largely a rural church, yet thecountry is rapidly urbanizing.

How can we refocus our efforts so asto become more effective in reachingthe cities of China with the gospel?3

As is evident from the number ofquestions raised in this article, this au-thor does not claim to have all—oreven very many of—the answers to thechallenges facing us in identifying andreaching the peoples of China. We atChinaSource welcome input from anyand all who have something to contrib-ute to this discussion. The task beforeus is huge; we must pool our best think-ing and resources as we confront it,and then acknowledge that it will onlybe by the grace and power of God thatwe will be able to complete it.

END NOTES1. The AD2000 Adoption Guidance Pro-

gram answers the question "What is aPeople Group" in this way: "A people is asignificantly large ethnic or sociologicalgrouping of individuals who perceive them-selves to have a common affinity for one an-other. For evangelistic purposes, it is thelargest group within which the gospel canspread without encountering barriers of un-derstanding or acceptance. Although thereare other types of people groupings, in thecontext of this program, the word peoplerefers to ethnolinguistic people groups."

2. To be fair, it needs to be noted thatthe Han Chinese are now being includedon preliminary lists of the Harvest Informa-tion System being circulated by researchersat the AD2000 and Beyond Movement, aswell as others. This author deeply appreci-ates the responsiveness of these valiant la-borers to his and others' input in recentyears.

3. See the Summer 2000 issue of China-Source journal for more on this subject.

Jim Nickel is the international vice presi-dent of ChinaSource.

of diverse languages and dialects.

Graham CousensKen Benintendi

12

hen Westerners come to China, how can theyadapt to the Chinese culture? Many people imme-diately think of the language issue. Although lan-

guage is crucial to inter-personal relationships and commu-nication, it alone is not sufficient in dealing with Chinesepeople. Language is only the starting point for understand-ing the Chinese culture. Even a foreigner who has lived andworked in China may still have difficulty figuring it out. Fol-lowing is an attempt to help one better understand Chineseculture and how to relate to Chinese people.

Taiji: a conversation of hidden strengthAny morning, before the city is awakened by the business

and noise of the day, look at the parks throughout China.You cannot miss the crowds ofpeople working out—amongthem the most visible are theTaiji (Taichi) lovers. These peopleslowly, yet constantly and grace-fully, change the positions oftheir arms and legs as they con-centrate and breathe deeply.Some of their slow movementsseem useless and one might won-der what purpose they serve. Yet,those who understand Chinesemartial arts know of the strengthhidden in Taiji whose principlesare “apparent softness overtakestoughness” and “gentle but firm.”

To some extent, Taiji reflectsthe Chinese culture and its way of solving problems. No mat-ter what changes the rest of the society has gone throughduring hundreds of years of history, Taiji remains exactly thesame. Year after year, Chinese practice Taiji in the morning.Some principles drawn from Taiji have been gradually madeknown to society. These principles, that go beyond thephysical fitness aspect, tell us that “the use of quietness over-comes motion,” “apparent softness overtakes toughness,”“apparent looseness outside, actual tightness inside,” “avoidtough hands but attack weak spots,” “surprise and win,” and“withheld strength may go unnoticed.”

Later, when people described these skills or ploys adaptedby politicians, warlords, entrepreneurs or merchants to bethe winners in their respective fields, they used the termQuanshu (clever stratagems for politics and business).Quanshu also has the meaning of hidden conflict as drawnfrom Taiji’s character of hidden strength. When two indi-viduals are in an unannounced struggle, they are said to be“playing Taiji.” Chinese often rely on this non-verbal mes-sage to make themselves understood in the struggle to pro-tect their interests. This way of dealing with others is notfound in the West; nevertheless, it is at the core of Chinese

Wculture. Not knowing about it may be costly to the West-erner.

China continues to be in a technological growth period;it now boasts over ten million internet subscribers. Fashion-able young people may care nothing about Taiji but admirebasketball players like Jordan and Johnson; however, Taijiculture is still prevalent. When a Chinese responds to youslowly, you need patience. Practicing Taiji requires “innerstrength.” “Inner strength” refers to the resilience that canabsorb a punch as well as hit back, but in a pleasant manner.A fast-reacting person often finds himself having to changehis mind; but one who restrains himself from making aquick response usually has well balanced ideas for decision-making. The individual using this type of thought process isreferred to by the Chinese as a “master of calculation” andcunning. He will never strike up an argument with you norclearly announce his intentions. He never forgets to smile—

but his smile is a bit mysterious.He does not necessarily have evilpurposes in mind and cannot sim-ply be labeled as a “good” or “badperson;” however, for self-protec-tion he feels that “beating aroundthe bush” is his only option. Youmay find that this person is morelikely to be middle-aged and fitsinto a Taiji lovers category. Thismental practice of Taiji is a part ofChinese wisdom; it follows the Chi-nese wherever they go.

Eating and drinking: the pass-port to Chinese society

“Have you eaten yet?” used to bethe most common greeting in China. This greeting has nowfaded from use. Eating, however, still enjoys unshakable sta-tus in Chinese culture. No other people of the world aremore serious about eating, more focused on eating or morecapable of getting the best out of eating. Over 2000 yearsago Confucius said: “Never settle on an imperfect meal.”China gave birth to world famous cuisines includingSichuan, Cantonese, Shandong, and others. China also hasMacDonalds, KFC and pizza. Wherever you go in China youwill be impressed by the number of restaurant signs—evenin poor backwoods areas. Likewise, Chinese restaurants arefound in distant places.

Chinese love eating. Why? Eating in China is not just asimple personal activity; rather, it fits together the unrelatedpieces of life. Eating is a cultural and social activity. Manyevents in life require a large get-together meal that is in ac-cord with tradition, fosters the accomplishment of other ac-tivities and allows people to express their emotions. Theseevents include Spring Festival celebrations, family or class re-unions, weddings, funerals, admission to the CommunistParty, promotions to leadership, asking for help, thankingothers for help, opening a business, settling in a new home,

Living Wisely in China

from the WallView

By Huo Shui

View

13Fall, 2000

farewells, conflict resolutions, cel-ebrating successes—and the list goeson. Anything can be an excuse to goout for dinner.

Reports say that several hundredbillion Chinese yuan are spent onbanquets in China each year. Restau-rants have become a performingstage for people eager to achievetheir ends. They display intimatefeelings, cope with bosses, negotiateprices and resolve conflicts. Obvi-ously, food is not the real issue for ei-ther the host or the guest. Refusingto “perform” on this stage meansthat many things one may want tosee happen will not be accom-plished. Not understanding the sig-nificance of eating in Chineseculture means you will miss a valu-able shortcut to getting complicatedthings done in China.

Eating is also a means for friendsto express friendship and gratitude.If you would like to expand your net-work of relationships rapidly, inviteyour friends to the neighborhood eat-eries for simple meals. Over time youwill aquire a long list of people inter-acting with you. If you do not take ini-tiatives or accept invitations, you maybe misunderstood and thought diffi-cult to relate to as a person. Remem-ber, the most appropriate occasion toexchange information, improve com-munication, resolve conflicts and af-firm friendships is always at the dinnertable.

Mian Zi (face): the treasurethat never wears out

No one wants to be diu ren (embar-rassed in front of people, a “lost per-son”); every individual has a sense ofself-esteem. This human characteristicis extremely pronounced in Chineseculture; it has been observed to an ex-tent that is beyond a Westerner’s imagi-nation. For example, a Chinese maywrong you and be fully aware of hiswrongdoing, but if you point this out tohim or criticize him with another per-son present, he will desperately defendhimself denying any offense. However,if the conversation takes place betweenjust the two of you, he will readily ac-

cept your criticism. The facts you pointout are the same, but his reaction is dif-ferent due to the changed situation.The reason: mian zi. This comes out inother situations as well. For example,if you ask someone for help, fewpeople will give you a negative answer;most will say: “Sure, no problem.” Is itreally “no problem?” In actuality, theremay be many problems, but the indi-vidual will not admit it. When you fol-low up on the issue, the individual willsay, “Oh, this needs to be delayed alittle bit. Please be patient, because....”Eventually, you will find that from thevery beginning this person was unableto help you. Another common ex-ample is seen when friends go out fordinner together. When dinner is over,since they have not talked about whowill pay for it, everyone will be fightingto pay the entire bill. Each one isafraid of being thought a tightwad.

A story goes that many years ago inShanghai a man lived in the slums. Hewould go out on the street only afterputting on his one decent jacket,combing and slicking back his hair,shining his shoes and spreading porklard on his lips to pretend to be awealthy man who had just enjoyed a

greasy meal. That’s what mian zi is.Today, similar incidents occur, onlyin more subtle ways. For example,some unemployed people actually“work” for mian zi. They leave homeas usual in the morning as if theywere going to work, but they do notend up at their previous workplacesbut stay with friends or go to parksor cinemas to kill time.

When you invite friends over orto join you for an outing, you needto first examine each person’s spe-cial needs. How free is this person?Has he or she eaten yet? If ex-penses are involved, who will payfor them? You need to think thesethings through and not ask yourfriends for information. Even if youdo, you will only get polite answersthat do not reflect what is truly ontheir mind. Chinese deem it a virtuenot to bother others with questions.Between friends and acquaintancesit is harder to ask for a favor pre-cisely because of the relationship.

Zhong Yong: the moderate wayZhong Yong, or “being moderate,” is

the most essential principle for livingin China and the primary principlethat the Chinese subscribe to. Whatdoes it mean to “be moderate” in theChinese context? Put simply, it meansnever going to extremes, never con-firming things absolutely (always leavesome margin or wiggle room), neverpushing ahead to be first—yet avoid-ing being left behind. People may saythey see things in black and white, butin reality they favor gray. Gray seemsless risky and allows flexibility.

Five thousand years of Chinese tradi-tion defies anyone who tries to fully un-derstand it. While one need not fullygrasp the meaning of these traditions,these four seemingly simple principlesdiscussed above should be taken seri-ously. It is wise to deal with the Chi-nese in the Chinese way. If you are notconvinced, try it your way—and seewhat happens!

Huo Shui is a former government politi-cal analyst who writes from outside China.Translation is by Ping Dong.

Eating enjoys unshakablestatus in Chinese culture.

Ken Benintendi

14

A review by John Peace

s Samuel Ling begins his book,he expresses his appreciationto Asian Americans who, overA

the past decade, have offered him criti-cal suggestions for his writing. Hestates, “They have opened my eyes tothe increasingly complex picture of thecultural milieu within which thetwenty-first century Chinese churchlives, moves and has her being.” In thisvolume Ling examines many of thesecomplexities.

His book is divided into five sec-tions. In the first section, he introducesthe reader to representatives of variousChinese groupings in America. In thesecond, he examines the “perplexities”of Chinese history and culture, over-seas Chinese communities, Americansociety and culture and Chinese Chris-tian communities in North America.Section three deals with the presentstate of ethnic Chinese placing Ameri-can Chinese in global perspective. Hehighlights some of the differences be-tween overseas-born and American-born Chinese and offers a biculturalprofile of Chinese church ministry.

As he writes, Ling demonstrates thatto some degree or another Chinese inNorth America are all influenced by

The “Chinese” Way of Doing Things: Perspectives on American-Born Chineseand the Chinese Church in North America by Samuel Ling with ClarenceCheuk. China Horizon, 1999, 229 pp. ISBN 1-892-63202-0, paperback. Or-der from Presbyterian and Reformed Publishing Company, PO Box 817,Phillipsburg, NJ 08865; Ph 800.631.0094; Fax 908.859.2390. Cost:$12.99 + S/H.

People of the Hour

Book ReviewBook Review

both Chinese andWestern culture. Toreach the complexneeds of a very di-verse people aswell as of individu-als who themselvesreflect differing de-grees of cultural assimilation, Chinesechurches must know whence they havecome, must understand where they areand must make plans for where theywant to go. In a word, the church musttake to heart the attitudes and sugges-tions of this book that are subtle,broad-minded yet profound. Simplisticnotions and simple solutions will notwork.

As he moves into section four, withgreat boldness, Ling asks searchingquestions about our current ways of do-ing things, challenges both overseas-born Chinese (OBCs) andAmerican-born Chinese (ABCs) tochange and adapt to one another andoffers practical, hard-hitting sugges-tions for bi-cultural ministry in the newcentury. He points “beyond the ‘Chi-nese’ way of doing things” with a freshlook at a “theology of culture” that callsfor a “deep-level transformation ofworldview” that will allow “us to makeproper responses to the cultures in

which we find ourselves and to witnesseffectively to the biblical faith.” Hecalls us to “be serious about all ofGod’s revelation—the whole counsel of

God, nothing less—yetsensitive to the pro-cesses of intellectualand culturalchange.”

One powerfulchapter exhorts Chi-nese Christians to re-alize that they are“people of the hour”presented with “tre-mendous opportu-nity.” God is callingthem to devote theirenergies to the vital taskof “bridging racial andlinguistic gaps” with aradical emptying of self,a renunciation of ethnicpride and a reliance on

the Holy Spirit. “The bridge weare called to be is a bridge ofservanthood.”

Ling’s fifth, concluding section, ex-cellently summarizes his previous sec-tions, identifies where people are at intheir understanding of the issues, andgives suggestions for exploringScripture’s truths.

Several attributes enhance the mes-sage of this work. Ling writes with clar-ity and precision. Each sentencecontributes to the whole and his illus-trations help establish the case; it is adensely packed book. He also writeswith breadth providing us with histori-cal, sociological, psychological, andtheological descriptions of the NorthAmerican Chinese church. His soundtheological training and extensive ex-perience in Chinese churches aroundthe world provide depth and preventhim from making broad generaliza-tions and drawing shallow conclusions.Firmly grounded in the Word of God,

One powerful chapter exhorts Chinese Christians to realize

that they are “people of the hour” presented with “tremendous opportunity.”

15Fall, 2000

he measures methods and worldviewsby that infallible standard; he will notallow custom or culture to dictate theagenda. On the other hand, he poseschallenging questions about the way wehave “done” theology; perhaps we needto re-evaluate some of our long-heldviews. Nevertheless, Ling is no arm-chair theologian; he is also a pastor.His “Afterward” section presents thegospel and its liberating implicationsfor each believer beautifully and pow-erfully. Read it for yourself, slowly, withtears of sorrow and then with thelaughter of unquenchable joy.

An index and a bibliography (withreferences to T.K. Chuang’s RipeningHarvest and Mainland Chinese inAmerica: An Emerging Kinship), as well assome tentative answers to Ling’s pro-vocative questions in chapter twelvewould have been helpful. Hopefully, afuture edition will contain these. De-spite his best intentions, I found a fewreferences to such concepts as “linearthinking” and “Western, corporate-styleleadership” that needed either moredefinition or a more Biblical treatment.Also, there is an occasional grammati-cal error.

Let us conclude with one of dozensof eloquent passages:

This is our vision: to let the earth hearGod’s voice. This is our mandate: to preachthe gospel among all peoples—our ownChinese kin, and all non-Chinese as well.This is our motive: not to perpetuate theChinese culture, not to embrace Westernculture wholesale for its own sake, but toseek God’s kingdom and his righteousness,and be renewed by the transformation ofour minds as to what is acceptable, what isgood, what is the will of God in both Chi-nese and non-Chinese culture (Matthew6:33; Romans 12:2).

The bottom line: Dr. Ling has givenus a brilliant book. All who ministeramong Chinese, in North America oranywhere else in the world, should buyand read it carefully as soon as pos-sible.

John Peace, Ph.D., is a pen name for ascholar who has worked among Chinese inAsia and America for 25 years.

Resource cornerResource corner

Our new address is:ChinaSourceP.O. Box 4343

Fullerton, CA 92834

Phone: 714-449-0611Fax: 714-449-0624

We have the same e-mail:china@xc.org

Our website is: chsource.org

ChinaSource has moved!

Brent Fulton

Brent FultonChina perspective

P.O. Box 4343Fullerton, CA 92834-4343

Serving China Revisited

n this issue of the journal wefocus on those who servecross-culturally in China today.

words of Paul, that we "in humilityconsider others better than our-selves." It requires acknowledgingthat God is doing something uniquein their midst and that we need tolearn from them first before decidinghow best to serve them.

Submitting ourselves to our Chi-nese brothers and sistersalso entails risk. Insteadof asking, "Would you likeus to do thus and so," wemust be prepared to sim-ply ask, "What would youhave us to do?" Then weneed to step back and en-able them to accomplishwhat God has laid ontheir hearts to do. Theirways of doing things may

not fit our traditional mold. Thebreaking process that ensues may bepainful. Together we must ask God togive us new wineskins, that togetherwe may be filled anew with His Spirit.

Our ApproachFinally, Paul says, "look not only to

your own interests but also to the in-terests of others." We are confrontedwith the question: "For whom are wedoing this?" Is it the prestige of work-ing in a "closed" country in an exotic

In the second chapter ofPhilippians, the apostle Paul looksat three critical areas related to ser-vice that we would do well to revisitas we consider what it means toserve China.

Our MotivationAfter appealing for

unity among thePhilippian believers,Paul then asks them toexamine their motivesfor serving: "Do noth-ing out of selfish ambi-tion or vain conceit..."

What drives our in-volvement in China? Do we gaugeour success against organizationalgoals developed apart from the in-put of our counterparts in China orChinese brothers and sisters over-seas? Or is it truly our desire thatthey be successful in what God hascalled them to do, even if we can'ttake the credit?

Our AttitudeBeing willing to seek out and ac-

cept their input requires, in the

I part of the world that fuels our ef-forts? Is it the superlatives—thebiggest, the fastest, the furthest,the most—that make China so ap-pealing to potential supporters?

Whatever we do, we must askourselves whether it ultimatelyserves to strengthen the existingchurch in China and to enhanceits witness in Chinese society.

Our true motivation and our ex-ample is Jesus Christ, "who, beingin very nature God, did not con-sider equality with God somethingto be grasped, but made Himselfnothing, taking the very nature ofa servant, being made in humanlikeness."

Christ, for our sakes, was willingto empty Himself and become aservant. We can do no less.

Adapted from "On Serving China:A Reality Check," by Brent Fulton inthe ICS Connection, Fall/Winter1996, pp. 3, 4.

Brent Fulton, Ph.D., is the presidentof ChinaSource and the editor of theChinaSource journal.

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