Background and Context

Since the 1980s to the present, theological education has been one of the main drivers of church growth in mainland China. In recent years, the survival and development of the church in China has continued to be squeezed. The three-year epidemic has hit many churches hard again. Today, the Chinese church has entered a very uncertain period. In this period, the cultivation and reserve of talents is crucial to the future sustainable development of the church in China.

For a long time, due to various reasons, the theological education of the Chinese church has relied heavily on the theological education systems of Europe, America, Korea and overseas Chinese. Although it has produced many talented people, there are many problems, such as being divorced from the reality of China, high turnover rate of graduates, and lack of adaptability when they return to China, etc. This situation has not fundamentally changed. This situation has not changed fundamentally. In recent years, it is an obvious fact that overseas theological education institutions from North America to East Asia are generally in poor condition due to various reasons, coupled with deep-rooted cultural and social divisions, and are no longer able to take on the important task of nurturing talents for the Church in China, let alone leading theological education in China to face the great challenges of the twenty-first century.

Therefore, we believe that the historical responsibility for theological education and education in China has historically fallen on the shoulders of the faith communities of mainland Chinese background (including the diaspora). The Chinese church must rise up and assume its own historical responsibility, and while drawing fully on international theological education, walk out of the vision a path of theological education that truly suits the needs and situation of the Chinese church. Considering the present state of the Chinese church and its future needs, it is imperative that relevant efforts be initiated.

This seeing is not only based on the practical needs of the Chinese church, but also on the feasibility of reality. First, a group of senior theological educators from mainland China have already participated in and operated a number of Chinese theological projects for many years through the theological education platforms overseas, especially in North America, and have accumulated valuable experience and lessons; second, in recent years, more and more young theologians have obtained their doctoral degrees from overseas, but most of them are in a state of drifting and lack a stable platform for their ministry, not to mention that there are also a significant number of Secondly, in recent years, more and more young theologians have obtained their doctoral degrees from overseas, but most of them are currently drifting and lack a stable platform for ministry, not to mention the considerable number of doctoral students. The accumulation of talents in theological education in China is both gratifying and worrying. If this group of young talents is not supported in a timely manner, the possibility of losing them is very real; thirdly, the Chinese church has accumulated a certain amount of economic strength. Therefore, we can safely say that the time is ripe and the conditions are basically in place for the Chinese church to take the lead in launching its own theological education endeavour.

Unusual times and situations call for unusual responses. We believe that the future challenges facing the church in China are likely to be unprecedented, and therefore it is also likely that the future model of theological education in China will no longer be able to rely on past and imported models of theological education, but will have to be significantly innovative and pioneering. We are fully aware that this historic task is very difficult and full of uncertainties. But we have no choice but to begin to try. We would like to invite you to join us in forging consensus and brainstorming to take up this historic task.

Our expectations:

To develop Chinese-language theology (indigenous theology) with a deep social and cultural heritage in China, to serve the churches in mainland China and the Chinese-speaking cultural sphere, and to influence the societies and cultures in which they live.

Our Goals：

1. Academic: Providing a research platform for Chinese-language Christian academics

2. Faculty: Provide high-level faculty reserves for Chinese language seminaries

3. The Church: Nurturing a New Generation of Scholarly and Leadership Co-workers for the Chinese-speaking Churches

Scenarios and Recommendations

Whilst our vision is grand and our mission daunting, our path has to be travelled one step at a time. How will this vision be concretely implemented and manifested in terms of curriculum and organisational shape? At present, there is no ready and established answer to this question and it is completely open. Perhaps, it is a multi-stage, controlled and adjustable multi-year process? Perhaps, at least initially, the organisation could be presented as a ‘Christian Thought Institute’ rather than a seminary in the traditional sense? Perhaps the institution could learn from the lessons of traditional seminaries of the past and focus on investing in people rather than creating a central campus and hardware. Therefore, could consideration be given to setting up a few small but sophisticated research centres in North America, Europe, or even mainland China? Perhaps these centres could establish some kind of relationship with an influential local seminary? Perhaps this institution could first focus on the gathering and training of young theologians, starting with a post-doctoral mobile station, transitioning to doctoral training, and then to M.Div. and M.Div. level programmes? Perhaps this ministry, though it relies on and serves the church, does not exclude engagement with the academic Christian research community? Especially in the context of mainland China, such engagement is critical. We look forward to hearing from you on such issues.