wfn.org | TCN Editorial: Creating an uniquely Taiwanese model for theology and mission

["Lydia Ma" <enews@pctpress.org>]

>      Taiwan Church News

>2991 Edition

>June 22~28, 2009

Editorial: Creating an uniquely Taiwanese model for theology and  mission

>Translated by Lydia Ma

Just before Hong Kong’s handover to China in 1997, Hong  Kong’s renowned

theologian Rev. Yeung Mook Kuk published a book on reconciliation  theology and

church renewal. The book argued that churches should make  concessions to new

political leaders to avoid confrontations that may lead to  unnecessary conflict. It

claimed that only churches that have experienced forgiveness,  healing,

reconciliation, and renewal can become leaders of reconciliation.

The book’s arguments significantly affected Chinese churches  and society. People

who were threatened and persecuted began making concessions with  their

oppressors and seek reconciliation. This new strategy allowed  churches to

negotiate with their oppressors and those who treated churches  with violence.

Taiwanese society and churches are currently at a point where  those who are

oppressed are counseled to reconcile with their oppressors.  Delving into

Taiwanese history, we can see that this is not a new pattern or  new way of life for

Taiwanese people. Ever since 1624, Taiwan has been ruled by  colonizers from

different parts of the world over and over again. These  experiences have turned

Taiwanese people into an opportunistic nation in some ways.  Popular novelist Lee

Chiao once said Taiwanese people are a mixture of arrogant  Fujianese, self-

abased Hakka, and dejected aboriginals, and former Taiwanese  President Lee

Teng-hui even commented that Taiwan was a tragic nation.

Taiwanese people are now confused and at a loss as to what to do  after centuries

of being tossed back and forth between Dutch, Koxinga, Manchu,  Japanese, and

KMT regimes. Similar to Taiwanese history, the development of  missions among

Taiwanese churches has been influenced by many outside sources  such as foreign

missionaries, prayer movements from Korea, conferences from  Singapore,

evangelical rallies from North America, etc. These sources have  left deep

impressions on the way Taiwanese churches do missions, but none of  them are

>rooted or connected to Taiwanese culture.

Theologian David J. Bosch once reminded churches that Christians  often confess

that God is the Lord of history. However, what kind of history  would serve as the

best testimony of God’s work according to this confession?  Bosch went on to say

that every generation is unique and every century is special in  its own way. His

words remind us today that we must create a uniquely Taiwanese  model for

theology and missions in Taiwan. Whether we like or dislike the  way things are

done in this generation or in our country, we cannot escape the  time and space God

has placed us and the intimate relationship between society and  people. We can

only choose the attitude with which we face the current age we  live in, which leaves

us with one question: Will we embrace the age we live in or  repudiate it?

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