로잔운동과 동반자 협력 - 로잔운동과 중국 교회의 만남

Abstract

Some 200 Chinese Church leaders were unable to attend The Third Lausanne Congress in Cape Town in October 2010 due to the Chinese government prohibiting them from leaving China. It not only was a shock to the Lausanne leadership who had been working tirelessly to ensure their participation but also left behind the issue of how the Lausanne Movement would partner with the Chinese Church in going forward. Since the Chinese Communist Party, which advocated socialism, seized state power in 1949, two churches have coexisted in the People’s Republic of China, a state-sponsored church that followed the government’s administrative system and a non-sponsored church that resisted government’s religious interference. In 1978 as Deng Xiaoping administration enacted the policy of reformation and opening, the leftist religious policy that attempted to forcefully wipe out religion from China dissipated. In its place, the center piece of policy of religion established in China was one where the state provided a certain function in the society for religion to fulfill and thereby participate in different sectors of the society for the country’s development. The Lausanne Movement included“Partnering in the body of Christ for unity in mission”in its Call to Action part of the Cape Town Commitment. The Lausanne Movement must restore its partner cooperative relationship with the Chinese Church. In order for this to occur, the Lausanne Movement must acknowledge the dual structure of the church in China, the state-sponsored and non-sponsored, and work to develop a prudent cooperative relationship with both sides. First, the Lausanne Movement must restore partner cooperative relationship with the state-sponsored church side in China. The basic principle of the policy of religious freedom implemented by the current Chinese government is that of three-self principle. The central point of the three-self principle is to“strictly exclude foreign forces.”Therefore, the Lausanne Movement must endeavor to work with the Chinese church for her to overcome her bias of traditional understanding of missions and partner with the church worldwide based on Lausanne Movement’s understanding o f“wholistic missions.” Second, the Lausanne Movement must develop a partner cooperative relationship with the non-sponsored church side in China. Most of the participants who were prevented from attending The Third Lausanne Congress in Cape Town were from the non-sponsored side. They are requesting continued cooperative relationship with Lausanne Movement. Both the Asian Church Leaders Forum in 2014 and the first Mission China 2030 Conference in 2015 convened in Hong Kong are models showing creative cooperation between Lausanne Movement and the non-sponsored church in China. Both the theology and the spirit of Lausanne calls for it to practice partnership cooperation without excluding any of its partners. Therefore, the Lausanne Movement must not be hindered by the dual structure of state-sponsored and non-sponsored, but must endeavor to overcome all existing theological and spiritual barriers to develop a partner cooperation for world missions with the Chinese Church.