Faith and Politics: What Can We Learn From House Churches in China? A Study Guide
The gospel is a kingdom story. As such, the church’s very existence is a manifestation of a kingdom that bows to an alternate king than the kings of this world, that loves a single master rather than two. In this sense, it is made political by the kingdoms of the world who require their people’s highest allegiance and ultimate submission, asking of their people, “Who do you love?” It is this important point that will come up again and again in the articles you will be reading."
This free 30-page study guide includes:
An Introduction to the history and political context of China’s house churches
Background and Discussion Questions on Five Articles:
1. The Political Dimension of the Gospel
2. Should Christians Be Patriots?
3. Church in the Wilderness
4. The Way of the Cross
5. The Lord is Preparing a Deliverer
Application Questions and Prayer Guides
Sample Content:
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Wang Mingdao (1900-1991) was an extremely influential figure in the history of the house church. His instruction aimed at encouraging holy living in separation from a sinful world. Wang’s theology is perhaps best described as individually pietistic and revivalist. At face value, his ministry appears to have been as far from a political statement as one can imagine.
However, Wang’s ministry was unavoidably political in nature. Twice he resisted the efforts of ruling powers to force him to join a state-affiliated church, the first time during the Japanese occupation of WWII, and the second under the CCP in the 1950s. Wang may not have viewed the church as a political entity, but the CCP thought differently. Wang would not be able to avoid its demands to join the Party-run Three Self Patriotic Movement (TSPM) without significant repercussions. His refusal to join led to Wang serving twenty-four years of a life sentence in prison as a counterrevolutionary, the CCP’s version of an enemy of the state, a political criminal. Many churches would follow Wang’s lead in accepting the suffering that resulted from subversive resistance to joining the TSPM and operating under the CCP. Those churches would become China’s nascent house churches, and as diverse as they have grown to be today, they continue sharing in Wang Mingdao’s refusal to accept another head of the church, other than Jesus. So today, whether recognized by the house churches themselves or not, the Chinese house church remains one of the most political entities in contemporary China.
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As you read these articles, whether alone or with others, please consider doing so prayerfully. This is an opportunity to pray for our Chinese brothers and sisters in Christ who currently face very challenging circumstances. It is also an opportunity to pray for God to work in our own lives, to draw our attention to areas where he is challenging and encouraging us, and to pray for one another in our faith communities.
