Effects of Cultural Differences on Ministry Delivery in China - Report Example

Effects of Cultural Differences on Ministry Delivery in China The Chinese comprise the largest single part of the human race. Over the many centuries, they are the only group of people in the world that have managed to survive the destructions of foreign invasions and myriad internal struggles and have managed to remain a distinct people. However, throughout Chinese’s long history, Christianity still appears to be a totally new thing to them. True, there existed a time when some Christians dwelled within the Chinese, but for various tragic reasons including cultural differences, most Chinese people learned little about Christianity (Elmer, p.268). As much as cultural differences influenced gospel spread, the mistakes made by missionaries and the ones they still make today during evangelism hinders ministry delivery. Factors in Chinese Gospel Resistance Chinese resistance to the Gospel came because of the way missionaries delivered their ministry. Unfortunately, the Christian missionaries still make the same mistakes today, making it much harder to spread the Gospel. The Christian missionaries can however not be blamed for their route of ministry delivery or the Chinese resistance. All blame lies on cultural differences. Some of the factors that make or made the Christian ministry delivery in China a problem include; Chinese Historical Factors Going down through history, evidence exists that the situation through which the Gospel came to China was never conducive to China’s reception. During that period, the main religious groups (Buddhism and Taoism) had been minimized to a lower position by the then (605-906 AD) existing government. The Buddhist and Taoist priest’s influence had been reduced to a marginal sphere in the national and social life of the Chinese people. These religious groups encountered denial of developing areas like economic influence, civil service, and education. They were also deprived the right to free organization and propagation (Balcombe 34). This was the situation, which the Chinese people responded to Christian evangelism; most inhabitants kept their distance wanting nothing to do with the institutional religion, Christianity. This culture has passed on to the current generation through various successive governments, making it very hard for the spread of Gospel in China. In addition, historically, the Chinese resistance or acceptance of the Gospel was greatly determined by the attitude of the Chinese government toward Christianity, and predominantly the nations from which the evangelists came (Balcombe 34). In other words, the development of Christianity in China depicts a close correlation between the open resistance of the Chinese government and hence the citizens, and political events in China (both domestic and foreign). This shows that the international relations’ development and the domestic politics significantly determine the degree of Gospel spread in China. Cultural Factors Most Christian missionaries, in their enthusiasm to perfect evangelization, have failed to acquire a deeper understanding of the diverse degrees of the Gospel’s living dynamics. As a result, they have been insensitive to the cultural and social barriers of the Chinese to the Gospel. Most of these missionaries have knowingly or unknowingly had the sense of their cultural superiority, typified by despise for Chinese culture; Chinese also consider their culture superior. This has blinded most missionaries from viewing the Chinese in the intricacy of their social and cultural modes of existence, making evangelism a problem. Balcombe (p.28) comments that most missionaries have in the past and at present not understood the intricacy of the families and community organizations in China, and the implications for Gospel spread and growth of the church. Blurred by their Western notion of individuality and family, which they have carried with them, yet isolating the Chinese concept of “compound” living, they continue to persist in their Western outlook; associated to this are the filial piety and the ancestral veneration in the Chinese family. Most evangelists have failed to appreciate the social dimensions of filial piety and the ancestral veneration about economic security, paternal authority, and family loyalty, instead they denounce it as idolatrous and demonic. In broader terms, due to cross-cultural differences, missionaries have failed to formulate ways in which the structure of the Chinese family can turn into a vehicle to salvation. Missiological Factors The Christian message delivered to the Chinese, particularly in the past, was/is very individualistic; Chinese culture does not recommend individualistic character. It may be right to emphasize on individual commitment to Christ, and while churches and missions have done a commendable social relief work, the transformation mostly focuses on the individual. Elmer (p.297) asserts that Chinese evangelists and pastors have unfortunately continued in this way of thinking. This simply implies that despite the substantial missionary presence in China, Christianity contributes negligibly to the transformation of the people of China. Most still deem Christianity an “alien religion.” This brings out the question of how Christianity entails relaying and understood to the requirement of the Chinese people as a country. Throughout modern China’s history, the greatest question has been what Christianity can offer to the socio-economic reconstruction of China. According to Balcombe (29), the approach through which the Gospel is normally spread is fragmentary and denominational. Since most evangelists have been spreading the Gospel in China through fragmentary and denominational approach, they have met a lot of resistance from the Chinese people. The resistance results from the confusion created to the Chinese people because of denominational ministry delivery and lack of unity between the evangelists. In other words, confusion in the Gospel message, conflicting opinions on crucial national issues, and lack of unity among evangelistic organizations resulting from the scrappy denominational approach hinders the gospel. Whereas most Chinese prefer a united approach, both locally and nationally, most missionaries have adopted a cooperative approach where denominational identity remains intact. The spread of the Gospel has also been hindered due to inadequate development of the clergy for evangelism. This results from the fact that most missionaries, in the introduction of Christianity, have persisted in their Western approaches of institutional church. These approaches have made numerous Chinese churches depend a lot on the professional clergy for church growth and evangelism. In fact, most evangelists have failed to give the ministry a more Biblical view, unlike the traditional Chinese religions that focused a lot passing their message in a way that embraces every aspect of their religious beliefs (Balcombe 40). Evangelism to Chinese on the Mainland Elmer (275) comments that one of the most challenging and difficult tasks for most evangelists have been ensuring the Gospels gets to the Chinese in the mainland. The difficulty has resulted from the fact that the Chinese population abide by the socialist system. In addition, the challenge arises from the ever-changing situation that develops in China. These two realities should be put into considerations by evangelists in the process of planning for ministry delivery in China. Moreover, missionaries must acknowledge that evangelism in mainland China must be thought as an action to be carried out principally from the outside. They ought to bear in mind that the Chinese Christians who have remained faithful to Christianity despite much suffering and countless trials of faith, are already engaged in the task. The missionaries must understand that the central challenge for them is to unite and learn how to work with the mainland Christian Chinese. In seeking to find a bridge to the gap created by this central challenge, evangelists should consider reviewing the attitude of Chinese people towards religion, their interest to the Christian ministry, and the current state of the Chinese Church. Some of the issues entailed in consideration to evangelistic task include; Current Chinese Cultural Attitude toward Religion Recent research studies provide evidence that Chinese Communists still hold onto their Marxist interpretation form for religion. In fact, the Chinese Communists in the recent past have restated their traditional viewpoint concerning religion. They consider religion a mistaken worldview held by individuals yet to be liberated by culture and science. They, however, admit a distinction amid global religions, for instance, Islam, Buddhism, and Christianity, and traditional Chinese superstitions like fortune telling, geomancy etc. The former have been accorded a legal status, while the latter have been suppressed by education and science (Elmer 285). Elmer (285) further states that the impact of the Marxist interpretation form for religion, especially for Christianity, is still very evident among the people of China. This is expected, considering the three decades of the country’s indoctrination to Marxist. Additionally, Government religious officials still link Chinese Christian evangelism to Western imperialism. In order to have a realistic vision of the future evangelistic mission in China, evangelists must consider understanding the implications of the cultural attitude on religion in general and most importantly on Christianity in particular. Evangelists must expect and accept the fact that they will face limits from the Chinese government towards activities that focus on spreading the Gospel in mainland China and to Chinese population outside China. Chinese Receptivity to Christian Evangelism Chinese population still has immense interest on religious matters. Most of them relatively express this concern openly, especially after the death of the tyrant Mao Tse-tung when China began to experience the freedom of political relaxation. The rebirth of participation in the Chinese traditional religions, especially in the villages, has recently become a widespread phenomenon in China. Among the young generation, for instance, one can easily note the growing interest towards religious matters. Similarly, the older generations, who happen to be China’s products that existed before 1950s, have not yet forgotten the charisma in Christianity and the lessons provided to them by Christian missionaries (Balcombe 35). Despite reshaped by the Chinese Communist worldview, they still are receptive to the Christian evangelism since most of them share the common tradition of Christian values. Christian missionaries, therefore, need to carry out intense research and studies so that they can fully understand spiritual needs and the life situation of the Chinese in both the two generations. They need to develop different approaches in relation to each generation. Issues in the Gospel Spread in China Christians outside China according to Balcombe (42) ought to find out a way in which they can relate to their Christian counterparts in mainland China. China ministries ought to be conducted in a closer co-operation with Christian believers in China and in response to the invitations of these believers. However, there exists no sensibility in developing formal organizational contacts with government authorized churches or house churches. Rather, Christian contacts should be done on a personal basis amid individual believers to ensure a ministry of love and encouragement is brought to them. This can greatly minimize the hindrances caused by cross-cultural barriers. In addition, foreign churches must know their role in Gospel spread to Chinese people. Most Christians are eager to share the Gospel with China. However, most of them lack a proper understanding of the cultural differences, and general religious and political situation. Moreover, since the government of China has banned mission work in China the role of foreign Christian churches is best limited to working towards achieving a more relaxed religious environment in China, and developing a worldwide mission awareness for China (Elmer, p.270). Furthermore, consideration of China’s sovereignty over her citizens and appreciating corresponding patriotism of Christians may be crucial in shadowing cross-cultural barriers and ensuring ministry delivery. A thought of re-establishing former denominational programs may also be an issue in China’s ministry delivery. Most Christian Chinese because of their cultural beliefs on the importance of unity have abandoned former denominational structures, and considered unity at the local level (Balcombe 33). Reintroduction of denominational structures would therefore, mean support to cultural barriers and a hindrance to spread of the Gospel. Recognizing a place of the Christian ministry, particularly the Bible, within Chinese culture is also an issue, and one may ask whether there is any necessity in continuing evangelization in China. Missionaries should make the Bible the key aspect of their ministry delivery in China. The Bible provides a lot of guidance on ministry delivery through the work of Jesus Christ, a factor that can help evangelists formulate ways in which to reduce hindrances caused by cultural differences. Further, according to Elmer (272) research shows that the Bible has become the greatest aspect demanded by Christians within China. Issues also arise on ways through which various Non-Chinese and Chinese ministries in China should be coordinated (Balcombe 33). Careful plans should be taken to ensure closer co-ordinations or else a great disservice may be delivered to the Christ’s cause. Evangelists must avoid unnecessary duplication and resist uncharitable competition. Instead, to ensure the co-operation needed, they should consider setting up regional committees. They may even consider forming an international fellowship for those individuals engaged in delivery of Gospel message in China to inspire innovative strategies and promote better co-ordination for ministry delivery. Conclusion In general, the greatest aspect that intensifies the effects caused by cultural differences in Gospel spread in China is the approach that missionaries have in the past and in the present used. Today’s evangelists should consider focusing on the cross-cultural differences before delivering Christ’s ministry to the Chinese. They should also focus much on a unified approach during Gospel delivery rather than a denominational approach, if in case they aim to succeed. It would also be important for evangelists to respect the sovereignty of Chinese government over its citizens any try to formulate proper ways of delivering their message rather than using defiant means in their delivery. In addition, cross-cultural differences that affect the Gospel spread can be minimized through forming organizations that ensure mutual co-operation between foreign churches and Chinese Christian organizations. Works Cited Balcombe, Dennis. Chinas Opening Door. Lake Mary, Florida : Charisma House, 2014. Print. Elmer, Duane. Cross Cultural Connections: Stepping Out and Fitting in Around the World. Downers Grove, Ill: InterVarsity Press, 2013. Print. Read More