Protestants in China estimated at 23-40 million

By Chang Meng Source:Global Times Published: 2014-8-7 0:38:01

Fundamentalist sects not part of religious mainstream: analyst


Christianity in China has experienced "unconventional development" in the past 30 years, as the number of Protestants reached an estimated 23 to 40 million, while facing opportunities and challenges along with profound social transition.

The number was given as a consensus by scholars at a conference in celebration of the 60th anniversary of the National Committee of Three-Self Patriotic Movement of the Protestant Churches in China (TSPM) on Tuesday in Shanghai. It makes up 1.7 to 2.9 percent of the Chinese population.

China currently has around 139,000 authorized religious venues, among which 56,000 are Christian, a remarkable increase, according to official data from the State Administration for Religious Affairs.

A religious affairs bluebook published in 2010 by the Chinese Academy of Social Sciences pointed out that 73.4 percent of China's Protestants became believers after 1993, while nearly 70 percent said health issues of their own or family members were the main reason for their conversion.

Controlled by foreign missionary societies, China only had around 700,000 Protestants back in 1949 when the People's Republic was founded. The TSPM was founded in 1954 to conduct self-administration, self-support and self-propagation, aiming to be "good citizens" and be patriotic.

The TSPM, the China Christian Council and the Chinese Patriotic Catholic Association are the only officially registered Christian groups in the country, while other sects are generally termed house churches and considered illegal.

Various Christian sects no longer exist in China after a "joint service" was held in 1958, which consolidated the official status of the three-self churches. Sects that did not join the service because of religious or political reasons became the origin of house churches, especially after they were unable to be restored after the Cultural Revolution (1966-76), says Liu Peng, a Beijing-based religious scholar.

New forms of Christian churches quickly emerged later when authorized venues could not meet the demand. They started to appear in rural areas and were not formed based on sects but locations. Similar churches were also seen in the cities for urban believers, many of whom are well-educated.

Although house churches are considered illegal, many believers attend both registered and house churches. Several believers reached by the Global Times said that some consider house churches as "orthodox belief" as they are not politically affected.

While conflicts between local religious affairs authorities and house church members emerged in recent years over their legality, some have questioned whether fundamentalism or fanaticism has become a feature of the spread of Christianity in China.

"We don't judge people's belief by its legal status. Small sects of fundamentalism or mysticism, or even completely distorting religion do exist, but they are definitely not the mainstream," said Liu.

Some believers experienced an unprecedented feeling of comfort and love through their belief, and might appear "aggressive" or "fanatic," but most tend to become gentle and tolerant as they get a deeper understanding, a believer surnamed Li in Beijing told the Global Times.

Christianity in China was "marginalized" in academic research, public affairs and the international Christian community in the past half century. However, it is embracing better development as several changes have been made, Xu Yihua, a professor with the Shanghai-based Fudan University, said during the conference.

These include diversification in church forms, member's identities and mobility, the improved academic level of followers, clergy and religious research institutes, and a more professional and systematic involvement in public affairs and charity.

Xu said that Christianity in China has entered an era of pursing better quality rather than mere expansion.

To achieve better development, to improve the professionalism of clergy, to optimize internal management in personnel and finance, and to engage more in public affairs are some of the key measures, said Liu.



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