HONG KONG (SE): Cardinal Stephen Chow, S.J., the Bishop of Hong Kong, has emphasised the importance of dialogue between the Church and China. He believes the Church can explore avenues to present Christianity in a manner that respects and does not undermine the nation’s culture.
Drawing from the example of the 16th-century Jesuit missionary, Venerable Father Matteo Ricci, Cardinal Stephen underscored the importance of mutual understanding and collaboration in bridging Christianity and Chinese culture. In his presentation, the cardinal stressed that the Church was not a target of Government policies but rather engaged with those affected or included by these policies. Dialogue between the Church and China is critically important for mutual understanding and collaboration in bridging the Church and China.
Speaking at a conference hosted by the Pontifical Gregorian University in Rome on November 15, Cardinal Stephen highlighted Ricci’s ability to present Christianity not as a foreign intrusion but as a teaching compatible with Chinese culture. Ricci’s approach exemplifies the power of dialogue, mutual respect, and intellectual engagement, making him a model for the Church’s mission today.
A cultural lens on Sino-centricity
China’s historical worldview has often revolved around a Sino-centric perspective, where Confucian culture stands at the core. This worldview has traditionally assimilated foreign ideas and practices, including religion, into its socio-cultural framework. The Sinicisation of Buddhism, for example, reflects how China has historically adapted external influences to align with its values and traditions.
Cardinal Stephen highlighted Ricci’s ability to present Christianity not as a foreign intrusion but as a teaching compatible with Chinese culture
The Jesuits, including Venerable Ricci, navigated this Sino-centric context by engaging with intellectual elites and demonstrating how Christianity could harmonise with Chinese cultural norms. Their efforts ensured that Christianity was not dismissed as heretical but rather embraced as a novel teaching. However, this favourable reception shifted during periods of tension, particularly when ancestral worship—a cornerstone of Chinese culture—was rejected by some Christian elements, leading to the suppression of Catholicism.
Historical context: Church under Communist rule
The Church’s relationship with China evolved dramatically with the rise of the Communist regime in 1949. Initially, the Communist Party’s focus on survival meant a pragmatic approach to religion. Catholic missions were tolerated in some areas, and despite instances of persecution, such as the tragic Yangjiaping Incident in 1947, religion was not yet a central target.
However, as the People’s Republic of China consolidated power, a nationalist agenda emerged, aiming to purge Western influence. The Catholic Church, associated with foreign missionaries and Western powers, was viewed with suspicion. Missionaries were expelled, and only local clergy were allowed to continue leading the Church. This led to internal divisions within the Chinese Church between those loyal to Rome and those aligning with the government.
However, as the People’s Republic of China consolidated power, a nationalist agenda emerged, aiming to purge Western influence. The Catholic Church, associated with foreign missionaries and Western powers, was viewed with suspicion
The Cultural Revolution [1966–1976] brought even greater challenges. While the Catholic Church was not singled out, it became a target of broader campaigns against traditional institutions and foreign associations. This period of radical transformation nearly eradicated all religious practices in China.
Shift toward pragmatism
In the 1980s, China’s reopening to the world marked a turning point. The government adopted a pragmatic approach, recognising the potential contributions of religion to society. Scholars began reassessing religion’s role, shifting from seeing it as the “opium of the people” to acknowledging it as a neutral and even beneficial force.
The Catholic Church in China seized this opportunity, expanding its activities beyond liturgical practices to include education, charitable initiatives, and disaster relief. These efforts allowed the Church to witness its faith in various social spheres, contributing positively to Chinese society.
By the 1990s, Chinese scholars increasingly engaged in religious studies, benefiting from exchanges with international academics, many of whom came from faith-based institutions. This intellectual engagement fostered a more open attitude toward religion within policy-making circles, leading to a consensus that religion could play a constructive role in societal development.
Just as Jesuits like Venerable Ricci once navigated the cultural and political complexities of Ming and Qing China, modern scholars and Church leaders can engage with Chinese authorities and intellectuals to foster mutual understanding
Sinicisation and the Church today
Under its president, Xi Jinping, China has pursued a policy of “Sinicisation,” emphasising the integration of Chinese cultural and nationalistic elements into all aspects of society, including religion. This reflects China’s confidence as a global power, using its unique cultural identity to shape its narrative on the international stage.
For the Catholic Church, this entails adjusting to a new existence as a localised community within state governance. Although the government’s present stance does not directly target the Church, it focuses on integrating “Chinese elements” into religious practices to align them with nationalist ideals.
Despite these challenges, the Church can draw lessons from history. Just as Jesuits like Venerable Ricci once navigated the cultural and political complexities of Ming and Qing China, modern scholars and Church leaders can engage with Chinese authorities and intellectuals to foster mutual understanding.
Role of dialogue in the Church’s mission
Cardinal Stephen’s call for dialogue resonates in this context. He emphasises that the Church’s mission is not about imposing its beliefs but about entering into meaningful conversations that respect and embrace cultural differences. The Jesuit tradition of intellectual apostolate—engaging with elites and policymakers through dialogue and education—remains a vital strategy.
This approach aligns with the evolving relationship between religion and state in China. As the government recognises the value of religion in contributing to societal wellbeing, the Church has an opportunity to demonstrate its relevance in areas like education, charity, and moral guidance.
The need for dialogue between the Church and China is both timely and urgent. In a world increasingly shaped by identity politics and cultural nationalism, the Church must engage with China not as an adversary but as a partner in seeking the common good.
Through empathy, dialogue, humility, and intellectual engagement, the Church can continue its mission in China, fostering understanding and witnessing the transformative power of faith in a rapidly changing world.
