Editor's note: Since the 1990s, European and American churches have deeply reflected on the traditional development models of churches. On this basis, missional churches spring up. The trend has gradually spread to Asian countries such as South Korea and Singapore.
In recent years, the trend has caught the attention of theological scholars in China, who are exploring how it can be applied to local situations.
Recently, Dr. Wu Dongri who holds Ph.D. from Yonsei University, South Korea invited Suk Whan Sung, Professor of Presbyterian University and Theoretical Seminary, to share the theoretical and theological basis of missional church models, including specific cases and experiences of different countries and regions, and the potential and application of digital technology in the post-COVID era. (See episode 2 here)
“Why should we study the internationally arisen model? First, it is suitable for the development of churches in China. Second, it conforms to and withdraws the intrinsic nature of the gospel, which requires us to pursue not only quantity but also quality.”
Professor Sung suggested that in recent decades it has been mainly the trend in Europe and America, but comparing against such a trend, we together need to discover the model of the early churches in the Bible. We should understand the current transformation of western churches while we think about the localization of the model and explore how to apply it to the East.
He first mentioned the theoretical basis of the missional churches by raising the understanding of the relationship between Christ and culture. Richard Niebuhr (1894–1962) was the representative in this field.
The breakthrough point that Niebuhr considered was how to rebuild the United States after World War II with Christian thoughts, Professor Whan added. He made an in-depth study of the problems of American Christianity at that time and reflected on how to live as a Christian at that time. He finally compiled his research results into a book, namely Christ and Culture, published in 1951. The book is one of the most important theological works of the 21st century.
The professor explained that in the book, Niebuhr sorted out five types of relationships between the church and culture: Against, Of, Above, And/Christ and Culture in Paradox, and Transforming.
Among these five relationships, the one that conservative evangelicals hold the most is the first type. However, as a post-World War II theologian, Niebuhr deeply felt that this attitude could not help Christianity exist well in its own situations. Niebuhr believed that the fifth type of relationship, namely the transforming theory, was the most needed in American society at that time. The emphasis was that fish now lived in turbid water, but the water could be made clear.
In fact, Niebuhr’s ideas at that time also drew criticism and caused problems. Among them, the Anabaptists criticized him the most severely. For instance, although the president of the United States must swear by the Bible, candidates need to be Christians to succeed in the election. In order to succeed in the campaign, they will deliberately seek the help of the church. However, it all means that Christianity has become a powerful force in American society. Instead of caring for and serving the weak at the bottom of society, they want to command American society from above.
Therefore, the Anabaptists accused the theory of cultural transformation: "Did you want to change into such a model when you talked about cultural transformation?" They said to Niebuhr, "Did you have the desire to make Christianity the most powerful community at that time?"
As a critic of Niebuhr’s thought, John Howard Yoder, an Anabaptist theologian, thought that what Niebuhr neglected the most was the horror of sin. He emphasized that we should adopt a mindset of both participation in and separation from the world. We shouldn't compromise with the world or allow it to influence us, but we also shouldn't try to change it through violence. Instead, we should uphold the belief in non-violence, like Jesus.
In the 20th century, the theory of cultural paradox and the theory of cultural transformation were opposites. They argued on the premise that Christianity became a vested interest and the center of power at that time. At the same time, the United States was no longer centered on Christianity, which was marginalized, thus there were two ways to solve it.
The first advocated regaining the former glory, authority, and central position. "If there are obstacles in the way, just break them down. However, many people did not agree with this, and Niebuhr’s theory of cultural transformation caused some violence in the western world. Therefore, people who held the attitude of the first type often accused those who held the fifth type of being superficial Christians who had never changed their lives, just as the Anabaptists criticized that many Christians seemed to pay attention to the renewal of this world, but they did not pay attention to the renewal of their own lives."
In fact, these two issues have covered the sharp arguments within Christianity for more than 2,000 years. More importantly, in the current historical background, as a Christian in China, the learning of missional churches should rest on how to define and develop in the situation of China.
"No matter whether it is the theory of cultural paradox or the theory of cultural transformation, the common point is that the concept and position of the Christian kingdom should be put down. That is to say, the idea that all cultures in the world, such as all movies and music, should be Christian, and the concept that only the Christian kingdom is indispensable, should be put down. So now many western theologians are worried about how the church will develop in the post-Christian kingdom period. In this tendency, missional churches have become a trend. So we have to think about how to influence society in today’s diversified society," he said.
After the decline of Christianity in the West, it has faced many social rejections and oppositions. On the contrary, now European and American churches and China have many common problems to ponder over.
"Looking at the history of world mission, especially the experience of western churches preaching to Asian regions, we can see that if we stop thinking about the gospel through our own social environment and historical background, there will be tremendous tensions if we just imitate the western way."
Churches in China also need to reflect. If they wake up and more Christians think about these issues, then they will not repeat the mistakes of churches in Europe, America, and South Korea.
- Translated by Charlie Li
编者按：20世纪90年代以来，欧美教会开始深刻反思传统的教会发展模式，在此基础上兴起使命教会，并逐渐扩展到韩国、新加坡等亚洲国家。
最近几年，中国也开始有神学研究者关注使命教会的趋势并探讨如何应用到中国本土处境之中。
日前，吴东日博士邀请Sung, Suk Whan, professor of Presbyterian University and Theological Seminary，进行了分享，其中内容涵盖使命教会模式的理论和神学基础、国际不同国家和地区具体的案例和经验、后新冠数码时代的潜力和应用等。
吴教授解释说，“我们为什么要学习和研究国际上兴起的使命导向教会模式？一方面适合我们中国教会的发展，一方面符合和提现福音的内在性，福音内在要求我们不只追求量，更是对质的追求。”
Whan教授建议说，近几十年来，国际社会主要是欧美非常盛行使命教会，但是比起模范这些案例，我们需要共同去寻找圣经里初期教会使命教会的模式。我们要了解西方教会当下的转型以及要思考本土化处境，探索如何应用到东方。
他首先提到使命教会的理论基础，首先涉及到对基督和文化的关系的认识，这个领域无法越过的一个代表人物是理查德·尼布尔（Richard Niebuhr，1894—1962）。
尼布尔考虑的切入点是如何用基督教思想重建二战后的美国，他对当时美国基督教的问题有深入研究，并反思作为一个基督徒如何在当时的处境下生活。他最终把自己的研究结果整理成一本书，就是1951年出版的《基督与文化》，也是21世纪最重要的神学著作之一。
尼布尔在这本书中，整理了教会和文化的五种关系：Against，Of，Above， And/Christ and Culture in paradox 和Transforming。
在这五种关系中，福音派群体中比较保守的人士持最多观点的是第一种。但是作为二战后的神学家，尼布尔已经深刻地感受到这种态度无法使基督教很好地参与到自己所在的处境之中。而尼布尔认为，第五种类型即改造论是当时美国社会最需要的类型，强调鱼现在生活在混浊的水里面，但是可以让这个水变清。
其实，尼布尔当年的主张也引起很多批评和问题。其中，再洗礼派对尼布尔的批判是最为严厉的。比如，虽然美国总统宣誓必须手放在圣经的，候选人需要是基督徒才有可能竞选成功，为了竞选成功他们在竞选的时候也会刻意寻求教会的帮助。但是，这些意味着基督教成了美国社会强有力的势力，他们不是关怀弱者，不是在社会底层服事他们，而是要高高在上来指挥美国社会。
所以再洗礼派指责文化改造论说：你们说改造文化的话，是想要改变成这样的模式吗？他们对尼布尔说：你是不是当时就有欲望让基督教成为最有权势的共同体？
作为尼布尔思想的批判者，再洗礼派的神学家尤达（Yoder）认为尼布尔最忽略的就是罪的可怕，所以他强调说，我们要有离世、出世的心态，不要与世界妥协，也不要被影响，但是也不能用暴力来改变，而是像耶稣一样秉持非暴力的信念。
20世纪文化反乎论和文化改造论是对立面，他们之所以争论是有前提的：当时基督教成了既得利益者，成为了权力的中心，同时美国已经不是再以基督教为中心了，基督教被边缘化了。于是出现要寻求两种方法来解决。
第一种主张重新寻回之前的荣耀、权柄、中心地位，如果路上有障碍，那就破除掉就可以了。但是很多人不认同这种方式，并且尼布尔的文化改造论让西方世界有了一些暴力行为。所以，持第一种类型态度的人常常会指责第五类型的人只是表面的基督徒，从来没有生命的改变，就如再洗礼派批评说：很多基督徒好像很注重这个世界的更新，但却不注重自己生命的更新。
其实，这两个问题涵盖了2000多年来基督教内部非常尖锐的对话，而更重要的是在当下历史背景得当中，作为中国的基督徒，使命教会的学习要落脚于在中国的处境下如何界定和展开。
无论是文化反乎论，还是文化改造论，其共同点是基督教王国的概念和身段要放下来，也就是说世界上所有的文化，比如所有的电影，音乐都应该是基督教的这种唯独基督教王国的观念要放下来。所以现在很多西方的神学家在苦恼后基督教王国时期教会怎么发展。在这样的倾向当中，使命教会就成了一个趋势。所以我们不得不思考在今天这样多元化的社会中如何影响这个社会。
西方基督教衰落后，面临着很多社会的排斥和反对，反而这个时候的欧美教会和中国有很多可以共同面对的问题去讨论和沟通的空间。看世界宣教史尤其是西方教会向亚洲教会传教的经历，会知道如果我们不再通过自己的社会环境、历史背景去再思福音，只是照搬西方的福音就会出现很多张力。
中国教会也是需要反思。如果我们中国教会醒过来，出现更多思考这些问题的基督徒，那么我们就不会重蹈欧美、韩国等教会的覆辙。
使命教会专题研讨系列（一）理论基础之 如何把握好基督和文化的关系?
Editor's note: Since the 1990s, European and American churches have deeply reflected on the traditional development models of churches. On this basis, missional churches spring up. The trend has gradually spread to Asian countries such as South Korea and Singapore.
In recent years, the trend has caught the attention of theological scholars in China, who are exploring how it can be applied to local situations.
Recently, Dr. Wu Dongri who holds Ph.D. from Yonsei University, South Korea invited Suk Whan Sung, Professor of Presbyterian University and Theoretical Seminary, to share the theoretical and theological basis of missional church models, including specific cases and experiences of different countries and regions, and the potential and application of digital technology in the post-COVID era. (See episode 2 here)
“Why should we study the internationally arisen model? First, it is suitable for the development of churches in China. Second, it conforms to and withdraws the intrinsic nature of the gospel, which requires us to pursue not only quantity but also quality.”
Professor Sung suggested that in recent decades it has been mainly the trend in Europe and America, but comparing against such a trend, we together need to discover the model of the early churches in the Bible. We should understand the current transformation of western churches while we think about the localization of the model and explore how to apply it to the East.
He first mentioned the theoretical basis of the missional churches by raising the understanding of the relationship between Christ and culture. Richard Niebuhr (1894–1962) was the representative in this field.
The breakthrough point that Niebuhr considered was how to rebuild the United States after World War II with Christian thoughts, Professor Whan added. He made an in-depth study of the problems of American Christianity at that time and reflected on how to live as a Christian at that time. He finally compiled his research results into a book, namely Christ and Culture, published in 1951. The book is one of the most important theological works of the 21st century.
The professor explained that in the book, Niebuhr sorted out five types of relationships between the church and culture: Against, Of, Above, And/Christ and Culture in Paradox, and Transforming.
Among these five relationships, the one that conservative evangelicals hold the most is the first type. However, as a post-World War II theologian, Niebuhr deeply felt that this attitude could not help Christianity exist well in its own situations. Niebuhr believed that the fifth type of relationship, namely the transforming theory, was the most needed in American society at that time. The emphasis was that fish now lived in turbid water, but the water could be made clear.
In fact, Niebuhr’s ideas at that time also drew criticism and caused problems. Among them, the Anabaptists criticized him the most severely. For instance, although the president of the United States must swear by the Bible, candidates need to be Christians to succeed in the election. In order to succeed in the campaign, they will deliberately seek the help of the church. However, it all means that Christianity has become a powerful force in American society. Instead of caring for and serving the weak at the bottom of society, they want to command American society from above.
Therefore, the Anabaptists accused the theory of cultural transformation: "Did you want to change into such a model when you talked about cultural transformation?" They said to Niebuhr, "Did you have the desire to make Christianity the most powerful community at that time?"
As a critic of Niebuhr’s thought, John Howard Yoder, an Anabaptist theologian, thought that what Niebuhr neglected the most was the horror of sin. He emphasized that we should adopt a mindset of both participation in and separation from the world. We shouldn't compromise with the world or allow it to influence us, but we also shouldn't try to change it through violence. Instead, we should uphold the belief in non-violence, like Jesus.
In the 20th century, the theory of cultural paradox and the theory of cultural transformation were opposites. They argued on the premise that Christianity became a vested interest and the center of power at that time. At the same time, the United States was no longer centered on Christianity, which was marginalized, thus there were two ways to solve it.
The first advocated regaining the former glory, authority, and central position. "If there are obstacles in the way, just break them down. However, many people did not agree with this, and Niebuhr’s theory of cultural transformation caused some violence in the western world. Therefore, people who held the attitude of the first type often accused those who held the fifth type of being superficial Christians who had never changed their lives, just as the Anabaptists criticized that many Christians seemed to pay attention to the renewal of this world, but they did not pay attention to the renewal of their own lives."
In fact, these two issues have covered the sharp arguments within Christianity for more than 2,000 years. More importantly, in the current historical background, as a Christian in China, the learning of missional churches should rest on how to define and develop in the situation of China.
"No matter whether it is the theory of cultural paradox or the theory of cultural transformation, the common point is that the concept and position of the Christian kingdom should be put down. That is to say, the idea that all cultures in the world, such as all movies and music, should be Christian, and the concept that only the Christian kingdom is indispensable, should be put down. So now many western theologians are worried about how the church will develop in the post-Christian kingdom period. In this tendency, missional churches have become a trend. So we have to think about how to influence society in today’s diversified society," he said.
After the decline of Christianity in the West, it has faced many social rejections and oppositions. On the contrary, now European and American churches and China have many common problems to ponder over.
"Looking at the history of world mission, especially the experience of western churches preaching to Asian regions, we can see that if we stop thinking about the gospel through our own social environment and historical background, there will be tremendous tensions if we just imitate the western way."
Churches in China also need to reflect. If they wake up and more Christians think about these issues, then they will not repeat the mistakes of churches in Europe, America, and South Korea.
- Translated by Charlie Li
Missional Church Expert Shares Relationship Between Christ and Culture to Inspire Chinese Churches
