Publisher’s Note

When the Amity Foundation brought together peoples of different nationalities with differing political, religious and ideological view points, for a consultation on "Christianity and Modernization," it set in motion a process which is of importance to us all. The consultation brought to the fore the debate between faith and values -- in this instance Christianity -- and the rapid materializing transformation that modernization brings. This is not a new debate; in fact, in many parts of the world, the debate -- as with economic development and its concomitant phenomena -- has moved on to what can be called the "post-modern" period. Nevertheless, the consultation is a necessary and timely reminder that we are all in need of a life-sustaining faith in the midst of society’s tumult.¹ This is ultimately the value that this book will have for those with little or no background in either China or Christianity.

The place of Christianity in the midst of societal change in China is also not a new exercise. From the turn of the century there have been attempts to relate Christianity with both China’s incorporeal and material legacies. The focus of these polemics has more often than not centered on Christian values as a means by which individual behavior within the larger realm could be made manifest. In looking for a possible link between Christianity and Confucianism, T.C. Chao² found a rich heritage on which Chinese could draw:

A hurried examination of China’s spiritual inheritance, for example, finds for us a line of sages, moral teachers and heros, who encountered God somehow and somewhere. Confucius has often been called an agnostic; but he had a sense of mission and a deep conviction about the moral nature of the cosmic order....who can say that these sages have not been truly inspired by the spirit of our God, the God of our Lord Jesus Christ.³

It will appear that there is a hunger for spiritual values in China. This may be seen by many as a contradiction in light of China’s recent socialist history, made more so by the historical tradition with which Christianity arrived in the country. But as Christian stalwart and founder of the Three-Self Patriotic Movement, Y.T. Wu stated:

loving country and loving church are not inconsistent with each other... .Patriotism is the duty which we Chinese Christians owe our country as citizens, while devotion to the Church is the expression of a precious faith.⁴

After 1947, this belief was manifest in the challenge to the church from the Protestant Three-Self Patriotic Movement to:

put themselves positively behind the movement for increased production, and raise the people’s standard of living; they must take a deep interest in farmers and laborers, and those in society who are in special need of help; they must demonstrate within the life of their own fellowship in the spirit of Christian equality, love and mutual aid; both within and without the church they must support all kinds of cooperative organizations and movements.⁵

The value of these arguments is not whether they are "correct" or not. The value of these assessments and the ones presented here in this book is the constant seeking of new lines of enquiry and new parameters to cope with the changing times. This is the contribution of the Christianity and Modernization Consultation, not only to Christians and China-hands, but to all who are interested in debating issues relevant to our times with people with whom we may not always agree.

It is therefore with great pleasure that DAGA Press offers you the second book in its series, offering an academic and analytical interpretation of pertiiient issues. That we have the honor of publishing this book speaks to the close cooperation and friendship between the Amity Foundation and DAGA -- a relationship that is challenging, encouraging and sustaining. We hope that this book is equally beneficial to you.

Lakshmi Kiran Daniel
Acting Director
April 1995
Hong Kong

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Notes:

1. For a wider exploration of this theme set within an Indian context, see Rustom Bharucha, The Question of Faith: Tracts for the Times/3 (New Delhi: Orient Longman, Ltd., 1993).
2. T.C. Chao (1885-1979) was a professor of Religious Philosophy at Yenching University and later Dean of the School of Religion. He was also a former President of the World Council of Churches in 1948.
3. Quoted in Ng Lee-Ming, Ching Feng Quarterly: Notes of Christianity and Chinese Religion and Culture, Vol. XIV No.1-2 (Hong Kong, 1981) pp. 28-29.
4. Quoted in Donald Maclnnes, Religious Policy and Practice in Communist China (New York, 1972) p.103.
5. Compilation Group, Documents of the Three-Self Patriotic Movement (New York, l963)pp. 9-Il.