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• W35136060 abstract "In history of People's Republic of China (PRC), a notable yet heretofore neglected phenomenon is growth of a significant number of Protestant house churches. These churches have not been officially registered and approved by government, but their estimated membership has reached approximately 20-60 million. (1) Since 1949 when PRC was founded, Chinese protestant churches have undergone periodic development. The first period from 1949 to 1976 (at end of Cultural Revolution) saw dissolution of most churches under heavy political pressure with exception of a few underground house churches in countryside. The following two decades from 1978-1998 witnessed growth of Three-Self Churches (TSC), (2) which were official protestant organizations supported by government, but house churches were still illegal during that time. More recently, from 1999-2011, number of young, educated, urban, wealthy and returned overseas Christians has been on a dramatic rise due to increasing economic development, social diversity, and educational enhancement. However, house church members still suffer from five policies implemented by government, namely, they are not allowed to exist legally, build churches, found foreign schools, conduct inter-regional church or establish connections with overseas churches. (3) In light of government's determination to restrict further growth of these churches as well as latter's own limitations, it is rather difficult for house churches to break out of present predicament. In order to alleviate house church and their members' poverty of rights, this author offers a few thoughts and options. First of all, it is necessary to treat house church members as ordinary citizens. They should not be given any special status, but neither should they be discriminated against in terms of their political, economic, social and cultural status. They are citizens first, church members second. (4) A breakthrough point may be revision of Article 36 of Chinese Constitution, which declares that the state protects activities without defining what normal means. (5) Similarly, 2004 constitutional revision stipulates that citizens' private properties may not be violated without defining what legal implies, thus leaving a great deal of maneuverability in implementing law. (6) As a matter of fact, meaning of normal is even much vague than legal. is incense-burning, Buddha-worshipping and spirits-invoking normal activity, or is it feudalistic superstition? It is interesting to note that Constitution singles out by placing a pretext without saying anything about other non-religious activities. In other words, are there any abnormal economic or political activities? Furthermore, if a activity is defined as abnormal, then should it be suppressed? Are there any other options between protecting and suppressing such an activity? In addition, Article 36 also states that no one should use religion to engage in that result in sabotaging social order, harming citizen's physical health and hindering education system. (7) Again, it is rather discriminatory to single out religion as only means for people to sabotage, harm or hinder others when any individual, organization or belief system can also have such an impact. The same article stipulates that religious entities and affairs may not be manipulated by foreign forces, (8) as if it were not possible for other non-religious organizations, to be placed under foreign influence. One does have to venture far to realize that Chinese Communist Party itself was once influenced by Comintin International, a foreign organization, and Marxism, a foreign ideology in its origin, is still exercising profound influence in China today. …" @default.
• W35136060 created "2016-06-24" @default.
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• W35136060 date "2012-03-22" @default.
• W35136060 modified "2023-09-28" @default.
• W35136060 title "Protecting and Striving for the Rights to Religious Freedom: Case Studies on the Protestant House Churches in China" @default.
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