Peaks of Faith: Protestant Mission in Revolutionary China

He states that his ultimate aim is to discover whether Christianity, Confucianism or communism is likely to be the most effective agent of social change amongst these minority peoples. The answer to this question is somewhat mixed, but his hand seems to tip to Christianity. Confucianism, or rather the Chinese cultural, social and political ethos, has tended to disperse the formerly cohesive minority groups, alienating some and assimilating others, with the larger part caught between the two extremes. Communism had a profound impact due to its politically aggressive programme. At the same time there were significant efforts to better the economic life of the minorities. But due to the constantly changing political movements, outright oppression, differing attitudes between high level and low level authorities, and the politically assimilative agenda, the consequences for the minorities were often more disruptive than constructive. Even when genuine efforts to better their economic condition were pushed forward these, though they might work for a limited time, lacked sustaining power.

As for Christianity, he carefully documents (from both Western and hitherto-unused Chinese sources) that its major impact, beginning from the early part of this century, was mainly amongst a middle group. If the alienated minorities isolated themselves in coherent communities or assimilated to Chinese culture, they were largely non-responsive to the Christian message. It was amongst the scattered hamlets of the non-assimilated where a cohesive community had broken down that an impressive response took place. It provided a new sense of community and meaning, social values and moral attitudes were transformed, and new motivations having a socio-economic impact were implanted.

If this Weberian-style analysis provides the theoretical structure of the book, it is the detail that most readers will find interesting, and even engrossing.

Having provided an historical background describing their wretched existence as a result of Han (Chinese) encroachment. he evaluates the results of early mission work (United Methodist Mission: CIM; the American Baptist Foreign Mission Society; the American Presbyterian Mission. North; Assemblies of God; Independent Missionaries) and its impact upon the peoples. One observation is particularly noteworthy: "The churches that were cultivated to be self-reliant remain steadfast to their faith in spite of relentless persecution. and those that were used to being parasitic, depending on foreign money. have disappeared without trace." The former was apparently more typical of these missions and the churches that resulted, though the CIM receives the highest marks in this regard. Indeed when later the Three Self principles were pushed in the region, they were already more independently-minded than the government wished, making manipulation difficult, so that the effort was called off. The availability of the Bible in their own languages was also critical.

The author then details the tribulations under the post-1949 communist rule. The fortitude of simple Christians in the face of state folly and repression is by now a familiar story on the China scene. For the minority Christians this tragic tale begins from the start. Surprisingly. all through this period, including through the late cultural revolution, the church in many places grows significantly. The role of women in extraordinary circumstances is also noteworthy. Beyond this he documents the 1980s when intermittent persecution continues. the church grows even further and faster with the entry of many disillusioned communist cadres and party members, the sweeping effect is felt of "the Little Flock", and there are difficulties from the lack of trained leadership and the divisiveness of sectarianism. He warns at the end that divisiveness, and the entry into Christianity of persons with differing agendas (for instance former cadres seeking lost power in a new context), could undermine this "revival of Christianity among the mountain people".

Areas for future study are evident everywhere. They include a refining of the analysis regarding the uneven growth of Christianity, and the unevenness of endurance in tribulation. An honest documentation and analysis of both the negative and positive role played by the Three-Self Movement is necessary here, as well as with respect to the whole of China. The dynamics of grassroots growth can be further explored and the role of different kinds of local leadership analyzed. A comparison of the role of communist policy and practice in this particular situation with its role in other contexts in China would be helpful.

It is much to be regretted that the English was not thoroughly checked before publication to avoid strange constructions and usage of words. Still, this book brings the study of Christianity amongst the minorities of southwest China to a new level of sophistication. It is to be hoped that this field of study will continue to expand.