A Book on Drums and Worship

As the Church in China continues to grow and mature, one of the issues that is coming to the fore is that of music. Until recently, much of the music played and sung in Chinese churches has been on the traditional side – translated western hymns or indigenous folk-style music (popular in rural churches). Only in the past few years have we seen the emergence of what might be described as “Christian Contemporary Music,” popular, as one might expect, among the younger generation, particularly in the cities. The main drivers of this move towards contemporary worship music have been music ministries outside of China, such as Streams of Praise and Hillsong. Now, however, Christians in China are beginning to find their voice. This article from the Christian Times is about the publication of a book called Drums and Worship, written by a percussion teacher at a Christian music school.


Joyful River School of Music Percussion Teacher releases a book “Drums and Worship”

In recent years, with the growth of the church in China, more people are recognizing the importance of worship; heavenly worship can bring down heavenly power and blessing. In response to the call of God the Joyful River Music School has published a book called Drums and Worship. This will be the first book by a professional Christian drummer about how to worship God with drums.

Joyful River Music School is a praise and worship ministry calling the church to produce good music and to use its best to worship God. Many younger brothers and sisters are willing to devote themselves to this and are receiving training.

They recently published a book Drums and Worship written by the school’s professional drumming instructor, Brother Li Cixian. This is his first book.

Li Cixian was born into a Christian family and so from a young age attended Sunday School, youth groups, and served in the church with his parents. At age 18, he enrolled in the music department of a Korean seminary to begin a systematic study of praise and worship, and of drumming.

After graduation, he became the leader and drummer for the Ebenezer Worship Band, and was invited to be a lecturer in percussion at his alma mater. At age 22, he was admitted to the Beijing Midi School of Music. Upon graduation, he entered the ATA Band as a drummer. Since then he has also worked as a percussion instructor at Joyful River Music School.

He has cooperated and played with Huangguolun, Xianghai, Xunchi, Huangqishan, Dongfangbili, Caiqianqian, Hillsong, and many other Christian artists on songs such as “Testimony of the Times,” “Harmonious Love,” and “From Eternity to Eternity.” He has also participated in numerous large-scale concerts as a drummer and musical director.

Why write Drums and Worship? According to Brother Li, there are numerous references to drumming in the Bible, beginning with Genesis, and each time the drums are shown to be a be an important feature of worship.

“Praise the LORD. Praise God in his sanctuary; praise him in his mighty heavens. Praise him for his acts of power; praise him for his surpassing greatness. Praise him with the sounding of the trumpet, praise him with the harp and lyre, praise him with timbrel and dancing, praise him with the strings and pipe, praise him with the clash of cymbals, praise him with resounding cymbals. Let everything that has breath praise the LORD. Praise the LORD.” (Psalm 150)

“And it was the duty of the trumpeters and singers to make themselves heard in unison in praise and thanksgiving to the LORD), and when the song was raised, with trumpets and cymbals and other musical instruments, in praise to the LORD, “For he is good, for his steadfast love endures forever,” the house, the house of the LORD, was filled with a cloud.” (2 Chronicles 5:13)[1]

We also read in 1 Chronicles 16:5 that “Asaph the chief, and second to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-edom and Jeiel, with musical instruments, harps, lyres; also Asaph played loud-sounding cymbals.” In this we see the close relationship between Asaph and God. He is not just a songwriter and worshiper leader; he has another identity which is often not noticed – that of a percussionist.

In the foreword of the book, Brother Li describes how God called him to be a drummer. At first, he was surprised, but over time he realized that God was teaching him to understand different perspectives in worship. This book is a product of that growth in understanding.

This book, which took Brother Li three years to write, can be described as “good news” for Chinese worshipers. Brother Li wrote this book because there has never been a book written in China on the Christian teaching of drums, something that was a concern to many brothers and sisters.

The book is written from the perspective of a worshiper. It analyzes the forms of the church. These include rhythm, basic skills, speed, and other specific technical exercises and explanations. Looking at these from a philosophical perspective helps us to understand more clearly the need for excellence in drumming training. The book also has collected 14 different pieces of music from a variety of sources (Hillsong, New Life, Streams of Praise, etc.) as demonstration tracks. This will help brothers and sisters to learn more quickly how to use drums in worship.

Now that the book has been published and is available online, Brother Li hopes that it will “bless many people and bring them joy.”

According to Brother Li, the Joyful River School of Music will also publish books on guitar and piano in worship.

To purchase Drums and Worship online, go here.

[1] In the Chinese translation of the Bible, this passage includes the character 鼓, which means drum.

[2] The English translation uses the word “cymbal,” while the Chinese word used is broader.

Original article (and photo): 中国教会首本鼓手教材出炉:乐河音乐学校推出新书《鼓手&敬拜》(Christian Times — translated and posted with permission) 







Caring for Elderly Parents

China is facing some unique demographic challenges, not the least of which is an aging population. Currently, roughly 8% of the population is 65 or older. However, according to a report by the BBC, that number is expected to be 12% by 2020, and 26% by 2050.

In addition to the economic challenges that such a demographic shift will bring, the challenges to individuals and families are even greater. Because of the one-child policy that has been in place for the past 30 years, the traditional responsibility that Chinese children have to care for their elderly parents (filial piety) is becoming increasingly weighty.

In the translated article below, originally posted on the mainland site  Gospel Times, the writer shares a few stories of how this is impacting preachers, especially those in more rural and impoverished areas.

Another piece of background information: the word  chuandaoren (传道人) can be translated as “preacher” or “evangelist.” Normally it is used for a person who serves in a church (Three-Self or house church) as a preacher, but who is not ordained.


The Concerns of Preachers – How to Care for Elderly Parents

‪”I have never dared to speak about filial piety,” said a preacher who was forced by the pressures of life to give up his church service work. This concern of how to care for elderly and invalid parents is a common one among many ordinary pastors and preachers.

‪This preacher, who lives in Hunan and does not venture to preach about filial piety, did not receive a salary from the church while he was serving there. He could have had a job with a substantial income, but because he felt God’s call, he resigned his job, studied theology, and began to serve.

‪The preacher’s parents are over 70 years of age. His mother is very sick and regularly needs medication; his father is an elderly preacher. His father is still doing pastoral work and his parents live at the church. Because no one has taken care of his parents’ house for many years it is now unlivable.

‪Though the preacher has remained filial to his parents, because he did not have a salary he did not venture to make a commitment to take care of his parents and did not dare to preach a message in church about filial piety. Later, under a variety of pressures in life, he left his ministry in the church.

‪The preacher’s life is still difficult, but he has ventured to tell his parents that he will take care of them and has told his parents to let him know whenever they need something.

‪A preacher in Jilin recently began to worry about this same issue of caring for one’s parents. This preacher himself has opened a church. Because of the testimonies of the brothers and sisters he has been pastoring, recently, after some discussion his congregation gave him a raise. However, even after the raise his salary is not enough to pay the expenses of the family.

‪This preacher pastors in an urban area, but his parents still live in a rural area. His father has not been able to take care of himself for many years, and has been cared for by his wife. Unfortunately, she has recently fallen ill. The preacher took his mother to the hospital for an examination and treatment, but even after spending a thousand yuan, her illness was not cured. ‪

At the time the preacher began the church, the situation was even worse. When the preacher just started the church, the economy was even worse. He did not ask his parents for money, but came to serve the church in faith. Each time he went home, his mother knew he was distressed and every time she would surreptitiously slip him some money (worried that he didn’t want it). When the preacher returned to the city, the mother would tell him where she had slipped the money.

‪He is unable to help his parents out financially because he is a preacher. Today, because of watching his parents age, the issue of caring for elderly parents has hit home to him.

‪In Hebei, a church planter also worries about caring for his parents. His mother’s waist, neck, and legs are diseased, and she also suffers from dizziness. In addition, his wife’s mother also needs constant care.

‪This pastor’s mother is very happy that her child is being used by God and she does not want to be a burden to her son’s ministry. One time, she attended a worship service led by an evangelist with the gift of healing. She prayerfully asked God to heal her. As a result she, who used to only walk by leaning against a wall, can now walk freely.

‪In order to allow their son to be able to minister with ease, the preacher’s parents continue to farm to the best of their ability and take care of themselves. (Note: Since the church is still a young church plant, it cannot give him a salary. His wife is working)

‪Some members of the churches where these preachers serve believe that preachers should not receive paychecks and therefore the churches do not give them salaries. Some churches are so small they are unable to pay a salary. Only a few churches offer a salary.


Original Article: 传道人的担忧:如何照顾年迈的父母?(translated and posted by permission from Gospel Times)








The Difficulty of ‘Urban Missions’ in China

In this article, translated from the site jidutu123.com, the author looks at the challenges of doing ‘urban missions’ in China. His main point is that doing urban missions, traditionally defined as ministering to the marginalized, is difficult in China because it assumes that Christianity is already part of the mainstream of culture, something that is not true in China. He then calls on the church to look for ways to engage with society rather than standing in opposition to it. Only by doing this will Christianity gain influence in Chinese society.

urban setting

The Difficulty of “Urban Missions” in China

The term ‘urban missions’ has been translated into Chinese as “城市宣教.” It refers to a model of evangelism in an urban setting. Previously, the term “missions” was thought of as evangelism among “unreached people groups,” especially those in Africa or Central Asia, and particularly among Muslims. With the acceleration of globalization, evangelical scholars have come to realize that the city itself needs to be evangelized; as a result, urban communities have increasingly become the focus of urban missions.

Historically, urban missions referred to the advancement of the gospel within a particular sub-cultural community. Sub-cultures naturally appear on the edges of the mainstream culture of an urban area or a primary cultural group. For example, those who are involved in government administration and resources form the mainstream culture of Beijing. It is the post-university workers (蚁族) struggling to make a living[1] or the migrant workers temporarily living in Beijing who are most marginalized.

When the term ‘urban missions’ is used abroad, there is a basic presupposition that Christianity is already a part of mainstream culture and society. In this case, the sub-cultures that develop naturally or from the cultures of immigrant communities become vulnerable and remain at the margins of the mainstream culture. In these situations, one of the purposes of urban missions is to help facilitate the integration of grassroots communities into the mainstream of society.

Viewed in this way, doing urban missions in China is virtually impossible because Christianity is not a part of the mainstream culture. Whether we’re talking about traditional or modern society, whether the Three-self or house church, Christianity remains on the margins of Chinese society and still has a weak voice. Therefore, when we talk about urban missions, the Chinese-speaking church is still lagging behind. To be sure, there are prominent intellectuals or business people who are active in Christian fellowships in Beijing, Shanghai, and Guangzhou; however this does not prove their leading role in Chinese society. One of the reasons is that traditionally, once a person came to faith, there was little effort made to integrate faith with society. On the contrary, Christian faith was usually seen as being in opposition to society.

According to theories of urban missions, Christianity is assumed to be part of the mainstream culture; however, this is not the case in China. If we want to remedy this, we must clearly understand the overall context of modern China, particularly marketization and globalization. Our country has begun to gradually give up its conservative and traditional culture and become a modern society. We are no longer living a lonely and natural existence; rather in good faith we are building altruistic resourceful relationships. If we can realize that this is the biggest mainstream cultural phenomenon of our era, we can then begin moving the church from the traditional school into the modern school and begin using social culture to expound the Christian faith. In this way, Christianity will become the mainstream culture.

Once it becomes part of the mainstream culture, then urban missions can really begin, and society will become more unified. It is true that the future mainstream of Han Chinese society is beginning to take shape; however, this is only one part of the modernization process.

The difficulty of urban missions in China is that current mainstream society is centralized within a system. The church itself is limited in quality and finds it difficult to influence society’s organizational structure. When it cannot influence the system, and when confronted with certain phenomena of this period of transformation, namely an imperfect national legal system and poor religious management, Christianity, especially house churches, begins to rebel against the system. In other words, the predominant attitude of today’s church is not a desire to become mainstream or to influence the mainstream; rather it is to resist the mainstream.

In the future, it is inevitable that a new attitude toward the culture of industry and commerce will emerge. It’s possible that the church will be seen as resisting modernization if they continue to resist traditional government authority. In fact, this kind of resistance has already been seen on the part of so-called fundamentalists in western countries.

Chinese-speaking churches must avoid this type of miscommunication and disengagement from the society at large. The church has the opportunity to take its place within a new mainstream culture that is taking shape within China. If we can seize the opportunity and pour our faith into the future, then we will see God’s gracious blessings.

Original Article: 城市宣教的中国难题 (jidutu123.com) (translated and posted with permission)

[1]蚁族 “Ant People” – college graduates who may or may not be legal Beijing residents and/or those who live in cramped conditions and struggle to make a career for themselves.

A Church for Hani and Yi People in Yunnan


While much is written about the explosive growth of the church among the Han (dominant ethnic group in China), less is written about the spread of Christianity among the minority peoples. The article translated below is about a county in Yunnan Province that is praying and raising money to build a church.


The meeting point in Baohua village, Honghe County in Yunnan is the first meeting point of Honghe County; yet they still do not have a church building.

In the early 1980’s there were only a dozen or so minority peoples who were believers. This year there are more than 260. Because of the needs brought about by this growth, the local authorities have decided to build a church. The congregation will be made up entirely of Hani and Yi minority people.

In the absence of a church building, the believers have gathered at the homes of brothers and sisters. After the restoration of religious services in 1980, the number of believers eventually grew to more than 500. However, due to language barriers between the minority people and the Han, lack of pastoral training, and a weak foundation, by 2000, many believers had left or fallen away.

At present there are more than 260 believers among the Hani and Yi people in the county; however they are dispersed because they have no fixed place for worship. They have a strong desire to see the gospel spread throughout their county so that even more people will be blessed. They have been praying for 4 years that God will pour out his grace on Honghe County and bring revival. They want to build a church in Baohua Village.

‪In 2012, the congregation registered with the local authorities, and purchased 500 square meters of land. Because the village is in a remote area with poor transportation access, the brothers and sisters are asking for prayer for the congregation and for the building of their church.

Original article and image: 云南红河哈尼族彝族自治州红河县将建第一个教堂 全为少数民族信徒 (Gospel Times). Translated and posted with permission.

Learn more about the Hani and Yi Ethnic groups from Joshua Project:


Living Conditions of Rural Preachers

The Mainland site Gospel Times recently published an article about the poor living conditions of preachers in the countryside. The article contains stories and photos of preachers in three different counties in southwest China. Below is a translation of one of those stories. The article is set within the context of the Sanjiang Church, an unusually expensive and ornate church in Wenzhou that was demolished last month.

The Stories of Preachers and their Houses

When you see a magnificent church, do you know the story of the preacher who serves in the church? What kind of environment does he live in? What is his story?

When news of the Sanjiang Church demolition came, some staff members of the Gospel Times were visiting three counties in southwest China. In some of the places, there were beautiful churches, and in some places the churches had plans to build new sanctuaries or to renovate existing sanctuaries. In some cases, the churches are even going into debt. But there are few resources for the preachers. Compared to preachers in the cities and counties, village prachers have low salaries.

The homes of some preachers were in terrible shape, and the stories behind them were sad as well. Some are mis-treated by their sons because they serve in the church without pay instead of going to work in a town. Some have gone into debt because of illnesses in their families or to pay for their children’s education. In some places, if the preachers teach that the church should give them a salary, they will be ousted. This is because many believe that the preacher should take the lead in making sacrifices.


This is the home of Preacher T. The church where he serves spent millions to build a beautiful building but his house is so poor. This is difficult to see. Where the church is bright and spacious, the preacher’s house is narrow and dark. It was a one-story house built in the 1950′s or 1960′s. Six family members live there without toilet or bathing facilities.

Millions were spent to build the church, but the preacher still receives no wages.  Fortunately, this old preacher has a pension. He relies on this pension to live because his wife and his son are both ill. Other than this, he also needs to find money to pay back a debt because of his grandson’s leukemia treatment. This elderly preacher lives frugally, wearing old army clothes with frayed collars. Even though he is more than 60 years old, his son continues to mis-treat him because he does not receive a salary for his work at the church.

While we were there we also met a middle-aged preacher who ministers in a different church. Even though he has received theological training, he receives no salary. His two children are both grown and are now in college. Since his wife had a stroke which left her partially paralyzed, he has had to find a job as a security guard in a town to maintain a basic living while taking care of his wife. He returns to his church in the countryside on weekends to lead the service. According to the preacher, he and his wife rent a small room in the town. It has no bed, just a wooden board that they use as a bed. Wanting to maintain his dignity as a preacher, when co-workers want to visit him, he refuses.

There are three preachers in this village, and each preacher’s house and life story made us sad. Another preacher, who is female, lives in town, but her house is very old. Her family situation also made us sad. She told us that because of her low income, everyone in her family had to apply for help from the government.

1399433542907Original article:几位传道人的房子与背后的故事(多图)(translated and posted by permission)


Management Issues in the Rural Church



A University Student Reflects on Faith


The website Xuanjiao Zhongguo (Missions China) recently ran a post written by a university student in China, sharing his/her reflections on faith in modern China. 

A significant feature of China’s Church in recent decades has been the number of young people in the congregations. However some Christians, like this university student, question whether this trend will continue. In contrast to university fellowships and the internet, which attract young people to the faith, many churches are not doing a good job either of bringing young people in or of keeping them in the fold. Disillusioned with shallow sermons, ill-equipped pastors, or the church’s unwillingness to deal with sensitive issues, these once enthusiastic believers may leave churches which they feel are stuck in the past and unable to meet the needs of the current generation.

The full translation:

I don’t know if any of you, in the midst of your daily Bible reading, prayer, or devotions has worried about the present day church. Every time we go home for a holiday, we see the older generation of our church getting older and older, and sometimes we find an empty seat which we know will never be filled by a certain elderly person ever again. Have you ever wondered why old faces disappear from our churches more quickly than new faces appear? Where have the church’s young people gone?

‪Many of us college students have attended Sunday School since we were little, and we truly understand what we believe. We learn from our university fellowships, college summer camps, or the Internet. But it is the new believers who meet Christ, repent, and become Christians while in college, who make up the majority of young people in churches. Why are university fellowships, summer camps, and the Internet so influential, but our lives are seldom changed by the content of a sermon delivered by a pastor in church? Many of us don’t even like to listen to sermons. God’s Word should be incomparably abundant and beautiful. Why do we find most of what pastors preach so empty? Just like going to class, the content doesn’t draw us in. It is clear that some pastors lack knowledge, so it is impossible for them to express God’s word very thoroughly. The same sermon, preached in years past, may have seemed very precious and drawn people in, but it may not have the same effect today.

‪We must reflect on this: why is the traditional church unable to attract groups such as highly educated college students and lead them to Christ? In my opinion, it is because traditional churches don’t emphasize knowledge; instead they just remember that “knowledge puffs up.” So, we stand still and do nothing, inexplicably afraid of science and knowledge. We may even be afraid to bring up topics such as evolution. It is exactly this attitude that has made our traditional churches ones of empty dogmatism. If we say that Christian faith is the soul, and knowledge is the body, no wonder our incomplete bodies scare so many people away.

‪In the days of Hudson Taylor and Timothy Richard, most of the common people were uneducated, and many were even illiterate. Intellectuals were rare. More importantly, intellectuals represented the bureaucratic class. There already existed deep prejudices between the bureaucracy and the people.  So, I think Timothy Richard wasn’t going to have an easy time, regardless. On the other hand, Hudson Taylor’s context showed more immediate success and was a slightly easier one. But in the end, it was God who raised up Hudson Taylor, all in His own timing, affirming Hudson Taylor’s huge contribution.

‪When such a huge majority of believers are peasants, the content of our sermons will naturally be more superficial and easy to understand, adding a little humor. At first this was by necessity, but with the passage of time, as the percentage of intellectuals slowly increased, pastors didn’t notice the drawbacks of preaching these types of sermons. They continued to copy the old model, bringing about our present humiliating situation. In today’s China, Hudson Taylor’s ways of doing things may actually be a bit powerless.

‪Although the times are changing, Jehovah is still king. He will raise up whom He wills. This is not something we can control, but we must do our part. When we see the needs of these times, we must first study hard. If our thinking is still shallow, how can we fight the good fight we proclaim?

‪But I worry about something else, too. If we are unwilling to change our traditional ideas, even though many people have grown up in the church, will they leave the church for personal reasons?

‪A college student in a university fellowship once told me that he’d believed in Jesus for a long time, but he still couldn’t feel His love. I told him what I’d been taught to say, that Jesus died on the cross for him, etc.  After I finished talking, he simply said he still felt really empty. Although I’m very sure of my beliefs, if I think about it, I also feel a bit empty, but I can’t explain why. Later I saw a status update a friend posted on QQ saying, “Lord, do you really love me?” I wondered why he would ask that, because he greets people every Sunday with a continual stream of “Jesus loves you.” Why? What are we missing? Will they give up what they believe if they remain like this for a long period of time?

‪Maybe it is because, for our entire lives we’ve emphasized God’s special revelation, and forgotten his general revelation. Jesus said, “the sun rises on you good people and you evil people, and the rain falls on the righteous and the unrighteous.” Jesus tells us this is God’s fairness and His love! He also tells us to experience more of this God’s natural creation. Nature is also a miracle, it’s just that we’ve gotten too used to seeing this miracle. Only through this can we get to know God better.

‪Pay attention to these words! We, this generation of young Christians, must work harder to equip ourselves, or else we will be unable to share what we believe with people who are more highly educated or who have had more life experience than we have!

Original Article: 一个大学生的信仰反思 (translated and posted by permission)

Image source: Internet Monk


Demolish! It’s Just a Building!

the demolished Sanjiang churchIn the week since the Sanjiang Church was demolished, netizens in China (both Christian and non-Christian) have taken to social media to comment on the incident. While some acknowledge the ‘chaotic’ nature of the growth of Christianity in Wenzhou, most of the posts by Christians express anger towards the local officials, anguish at the loss, and encouragement to fellow believers to stand firm. The three translated posts below are examples of these types of comments.

Weibo user Sun Haiyang:

Do you think you can save your position by demolishing the church? Do you think that others will forget about it? No! You may want to trivialize this matter, but it will not forget you!

QQ user Aidie/mg Zhendi wrote this poem:

Pray for Sanjiang; may the Lord grant comfort.

Today, my eyes are shedding tears;

Today, my heart is broken.

Father! Forgive them,

They do not understand what they did.

Demolish! It’s just a building.

You cannot remove the cross from our hearts;

Demolish! It’s just the Sanjiang Church.

But there will be hundreds of thousands of Sanjiangs which will stand firm;

Demolish! This is like the labor pains of birth,

It will usher in revival,

United, we will be victorious!

A tragic day for Sanjiang.

The enemy said: “demolish, demolish…right down to the foundation!”

Lord God, I beg you to remember this hatred .

Father, May your will be done.

Weibo user Yang Mushi (Pastor Yang) wrote the following three posts:

Throughout church history, pressure from the outside has only made the gospel spread more and more. This is because the gospel is not contained in a visible structure. Tears may be in our eyes today, but we can also see a greater revival coming. What we see is not the end, but a new road leading to a new door.


When it comes to our faith, the word jiaohui (church, congregation, fellowship) is not the same as jiaotang (church building). It may be possible to deal violently with a jiaotang, but not with the jiaohui. Christians shouldn’t be so sad. Maybe this is a good time to reflect and wonder if we have put too much focus on church buildings. With this jiaotang now destroyed, we should focus our efforts on building the jiaohui.


The church (jiaohui) is not a church building (jiaotang). The original meaning of the term church (jiaohui) is “a people called by God gathered together.” The key terms are “called by God,” “people,” and “gather together.” It does not say that that ‘gathering together’ must be done in a church building (jiaotang). Protestant theology has always emphasized that the key functions of the church (jiaohui) are “preaching the Word” and “properly administering the sacraments.” These two principles define what a true church (jiaohui) is. It says nothing about a building.

On Wednesday, April 29, The Gospel Times reported on the demolition of the church. Hundreds of comments were posted to the article, including the following:

Ciaizhiguang: “People around the world, everyone knows that God’s children sacrificed their time and money to build the church. What is the government doing?”

Weiyijianzhizhenli: “Maybe the church didn’t bribe any corrupt officials.”

Yiri: “They may be able to demolish the visible temple, but they will never be able to demolish the invisible temple of our hearts.”

Zhenzhuzhiyouyiwei: “Lord, forgive these ignorant sinners. Your Son Jesus died on the cross to save us from our sins. Why not forgive them also? They really are ignorant. They don’t know you are a loving and merciful God.”

Dashihua: “Only an ornate church building can show a prosperous and happy life. This will show non-believers that Christians can have wealth, and more of them will believe. Do you really think that worshipping in small and secret places will attract people to believe in the Lord? Do you really think that it was God’s will that this church be demolished? Impossible!”

Shangdideernu: “I know that my Redeemer lives. He is the everlasting God.”

123: “I think we should investigate the Zhejiang Party Secretary to see how much he has embezzled.”

Jidutu: “The reason there are so many believers in Zhejiang is because of these big and beautiful church buildings. When outsiders see the good life of Christians, they are gradually drawn to the faith. If worship took place in secret, do you think there would be so many Christians in Wenzhou? So building a large church so others can see the wealth of the church is a good evangelistic strategy!”

Gospel Times article: 永嘉县三江教堂已被拆除

Photo credit: The Telegraph

Related Posts:

In the Cross; In the Cross

The Sanjiang Church Incident