Published Wednesday, January 23, 19 | By PaulvHill
Christianity in China appeared in the 7th century, during the Tang dynasty, but did not take root until it was reintroduced in the 16th century by Jesuit missionaries. Today, it comprises Catholics, Protestants, Evangelicals and a small number of Orthodox Christians. Although its lineage in China is not as ancient as Taoism, Mahayana Buddhism or Confucianism, Christianity, through various ways, has been present in China since at least the 7th century and has gained significant influence during the last 200 years. The number of Chinese Christians has increased significantly since the easing of restrictions on religious activity during economic reforms in the late 1970s; Christians were four million before 1949 (three million Catholics and one million Protestants).
Accurate data on Chinese Christians is hard to access. According to the most recent internal surveys, there are approximately 31 million Christians in China today (2.3% of the total population). On the other hand, some international Christian organizations estimate there are tens of millions more, which choose not to publicly identify as such. The practice of religion continues to be tightly controlled by government authorities. Chinese over the age of 18 are only permitted to join officially sanctioned Christian groups registered with the government-approved Protestant Three-Self Church and China Christian Council and the Chinese Patriotic Catholic Church. On the other hand, many Christians practice in informal networks and unregistered congregations, often described as house churches or underground churches, the proliferation of which began in the 1950s when many Chinese Protestants and Catholics began to reject state-controlled structures purported to represent them. Members of such groups are said to represent the “silent majority” of Chinese Christians and represent many diverse theological traditions.
There are various terms used for God in the Chinese language, the most prevalent being Shangdi (上帝, literally, “Highest Emperor”), used commonly by Protestants and also by non-Christians, and Tianzhu (天主, literally, “Lord of Heaven”), which is most commonly favored by Catholics. Shen (神), also widely used by Chinese Protestants, defines the gods or generative powers of nature in Chinese traditional religions. Historically, Christians have also adopted a variety of terms from the Chinese classics as referents to God, for example, Ruler (主宰) and Creator (造物主).
Terms for Christianity in Chinese include: “Protestantism” (Chinese: 基督教新教; pinyin: Jīdū jiào xīn jiào; literally: “Christ religion’s new religion”); “Catholicism” (Chinese: 天主教; pinyin: Tiānzhǔ jiào; literally: “Heavenly Lord religion”); and Eastern Orthodox Christians (Chinese: 東正教/东正教; pinyin: Dōng zhèng jiào; literally: “Eastern Orthodox religion”). The whole of Orthodox Christianity is named Zhèng jiào (正教). Christians in China are referred to as “Christ followers/believers” (Chinese: 基督徒; pinyin: Jīdū tú) or “Christ religion followers/believers” (Chinese: 基督教徒; pinyin: Jīdū jiào tú).
Earliest documented period
Two (possibly Nestorian) monks were preaching Christianity in India in the 6th century before they smuggled silkworm eggs from China to the Byzantine Empire.
The first documentation of Christianity entering China was written on an 8th-century stone tablet known as the Nestorian Stele. It records that Christians reached the Tang dynasty capital Xi’an in 635 and were allowed to establish places of worship and to propagate their faith. The leader of the Christian travelers was Alopen.
Some modern scholars question whether Nestorianism is the proper term for the Christianity that was practiced in China since it did not adhere to what was preached by Nestorius. They instead prefer to refer to it as “Church of the East“, a term which encompasses the various forms of early Christianity in Asia.
In 845, at the height of the Great Anti-Buddhist Persecution, Emperor Wuzong decreed that Buddhism, Christianity, and Zoroastrianism be banned, and their very considerable assets forfeited to the state.
In 986 a monk reported to the Patriarch of the East:
Christianity is extinct in China; the native Christians have perished in one way or another; the church has been destroyed and there is only one Christian left in the land.
Karel Pieters noted that some Christian gravestones dated from the Song and Liao dynasties, implying that some Christians remained in China.
The 13th century saw the Mongol-established Yuan dynasty in China. Christianity was a major influence in the Mongol Empire, as several Mongol tribes were primarily Nestorian Christian, and many of the wives of Genghis Khan‘s descendants were Christian. Contacts with Western Christianity also came in this time period, via envoys from the Papacy to the Mongol capital in Khanbaliq (Beijing).
Nestorianism was well established in China, as is attested by the monks Rabban Bar Sauma and Rabban Marcos, both of whom made a famous pilgrimage to the West, visiting many Nestorian communities along the way. Marcos was elected as Patriarch of the Church of the East, and Bar Sauma went as far as visiting the courts of Europe in 1287–1288, where he told Western monarchs about Christianity among the Mongols.
In 1294, Franciscan friars from Europe initiated mission work in China. For about a century they worked in parallel with the Nestorian Christians. The Franciscan mission disappeared from 1368, as the Ming dynasty set out to eject all foreign influences.
The Chinese called Muslims, Jews, and Christians in ancient times by the same name, “Hui Hui” (Hwuy-hwuy). Christians were called “Hwuy who abstain from animals without the cloven foot”, Muslims were called “Hwuy who abstain from pork”, Jews were called “Hwuy who extract the sinews”. “Hwuy-tsze” (Hui zi) or “Hwuy-hwuy” (Hui Hui) is presently used almost exclusively for Muslims, but Jews were still called “Lan Maou Hwuy tsze” (Lan Mao Hui zi) which means “Blue-cap Hui zi”. At Kaifeng, Jews were called “Teaou-kin-keaou“, “extract-sinew religion”. Jews and Muslims in China shared the same name for synagogue and mosque, which were both called “Tsing-chin sze” (Qingzhen si), “temple of purity and truth”, the name dated to the thirteenth century. The synagogue and mosques were also known as “Le-pae sze” (Libai si). A tablet indicated that Judaism was once known as “Yih-tsze-lo-nee-keaou” (Israelitish religion) and synagogues are known as “Yih-tsze lo née leen” (Israelitish temple), but it faded out of use.
It was also reported that competition with the Roman Catholic Church and Islam were also factors in causing Nestorian Christianity to disappear in China; the Roman Catholics also considered the Nestorians as heretical, speaking of “controversies with the emissaries of… Rome and the progress of Mohammedanism sapped the foundations of their ancient churches.”
The Ming dynasty decreed that Manichaeism and Christianity were illegal and heterodox, to be wiped out from China, while Islam and Judaism were legal and fit Confucian ideology. Buddhist Sects like the White Lotus were also banned by the Ming.
Jesuit missions in China
By the 16th century, there is no reliable information about any practicing Christians remaining in China. Fairly soon after the establishment of the direct European maritime contact with China (1513) and the creation of the Society of Jesus (1540), at least some Chinese become involved with the Jesuit effort. As early as 1546, two Chinese boys became enrolled into the Jesuits’ St. Paul’s College in Goa, the capital of Portuguese India. Antonio, one of these two Christian Chinese, accompanied St. Francis Xavier, co-founder of the Jesuits when he decided to start missionary work in China. However, Xavier was not able to find a way to enter the Chinese mainland and died in 1552 on Shangchuan Island off the coast of Guangdong.
With the Portuguese establishing an enclave on Zhongshan Island‘s Macau Peninsula, Jesuits established a base nearby on Green Island (now the SAR‘s “Ilha Verde” neighborhood). Alessandro Valignano, the new regional manager (“Visitor”) of the order, came to Macau in 1578–1579 and established St. Paul’s College to begin training the missionaries in the language and culture of the Chinese. He requested assistance from the orders’ members in Goa in bringing over suitably talented linguists to staff the college and begin the mission in earnest.
In 1582, Jesuits once again initiated mission work inside China, introducing Western science, mathematics, astronomy, and cartography. Missionaries such as Matteo Ricci and Johann Adam Schall von Bell wrote Chinese catechisms and made influential converts like Xu Guangqi, establishing Christian settlements throughout the country and becoming close to the imperial court, particularly its Ministry of Rites, which oversaw official astronomy and astrology. Ricci and others including Michele Ruggieri, Philippe Couplet, and François Noël undertook a century-long effort in translating the Chinese classics into Latin and spreading knowledge of Chinese culture and history in Europe, influencing its developing Enlightenment.
The introduction of the Franciscans and other orders of missionaries, however, led to a long-running controversy over Chinese customs and names for God. The Jesuits, the secularized mandarins, and eventually the Kangxi Emperor himself maintained that Chinese veneration of ancestors and Confucius were respectful but nonreligious rituals compatible with Christian doctrine; other orders pointed to the beliefs of the common people of China to show that it was impermissible idolatry and that the common Chinese names for God confused the Creator with His creation. Acting on the complaint of the Bishop of Fujian,Pope Clement XI finally ended the dispute with a decisive ban in 1704; his legate Charles-Thomas Maillard De Tournon issued summary and automatic excommunication of any Christian permitting Confucian rituals as soon as word reached him in 1707. By that time, however, Tournon and Bishop Maigrot had displayed such extreme ignorance in questioning before the throne that the Kangxi Emperor mandated the expulsion of Christian missionaries unable to abide by the terms of Ricci’s Chinese catechism. Tournon’s policies, confirmed by Clement’s 1715 bull Ex Illa Die…, led to the swift collapse of all of the missions across China, with the last Jesuits—obliged to maintain allegiance to the papal rulings—finally being expelled after 1721. It was not until 1939 that the Catholic Church revisited its stance, with Pope Pius XII permitting some forms of Chinese customs; Vatican II later confirmed the new policy.
17th to 18th centuries
Further waves of missionaries came to China in the Qing (or Manchu) dynasty (1644–1911) as a result of contact with foreign powers. Russian Orthodoxy was introduced in 1715 and Protestants began entering China in 1807.
The Qing dynasty’s Yongzheng Emperor was firmly against Christian converts among his own Manchu people. He warned them that the Manchus must follow only the Manchu way of worshipping Heaven since different peoples worshipped Heaven differently.
The Lord of Heaven is Heaven itself. . . . In the empire we have a temple for honoring Heaven and sacrificing to Him. We Manchus have Tiao Tchin. The first day of every year we burn incense and paper to honor Heaven. We Manchus have our own particular rites for honoring Heaven; the Mongols, Chinese, Russians, and Europeans also have their own particular rites for honoring Heaven. I have never said that he [Urcen, a son of Sun] could not honor heaven but that everyone has his way of doing it. As a Manchu, Urcen should do it like us.
19th to 20th centuries
Missionary expansion (1807–1900)
140 years of Protestant missionary work began with Robert Morrison, arriving in Macau on 4 September 1807. Morrison produced a Chinese translation of the Bible. He also compiled a Chinese dictionary for the use of Westerners. The Bible translation took 12 years and the compilation of the dictionary, 16 years.
The Qing government code included a prohibition of “Wizards, Witches, and all Superstitions”. The Jiaqing Emperor, in 1814, added a sixth clause with reference to Christianity, modified in 1821 and printed in 1826 by the Daoguang Emperor prohibiting those who spread Christianity among Han Chinese and Manchus. Christians who would not repent their conversion were to be sent to Muslim cities in Xinjiang, to be given as slaves to Muslim leaders and beys. Some hoped that the Chinese government would discriminate between Protestantism and the Catholic Church since the law was directed at Rome, but after Protestant missionaries in 1835– 36 gave Christian books to Chinese, the Daoguang Emperor demanded to know who were the “traitorous natives in Canton who had supplied them with books”.
The pace of missionary activity increased considerably after the First Opium War in 1842. Christian missionaries and their schools, under the protection of the Western powers, went on to play a major role in the Westernization of China in the 19th and 20th centuries.
Liang Fa (“Leung Faat” in Cantonese) worked in a printing company in Guangzhou in 1810 and came to know Robert Morrison, who translated the Bible into Chinese and needed printing of the translation. When William Milne arrived at Guangzhou in 1813 and worked with Morrison on the translation of the Bible, he also came to know Liang, whom he baptized in 1816. In 1827, Liang was ordained by Morrison, thus becoming a missionary of the London Missionary Society and the first Chinese Protestant minister and evangelist.
During the 1840s, Western missionaries spread Christianity rapidly through the coastal cities that were open to foreign trade; the bloody Taiping Rebellion was connected in its origins to the influence of some missionaries on the leader Hong Xiuquan, who has since been hailed as a heretic by most Christian groups, but as a proto-communist peasant militant by the Chinese Communist Party. The Taiping Rebellion was a large-scale revolt against the authority and forces of the Qing government. It was conducted from 1850 to 1864 by an army and civil administration led by Hong Xiuquan. He established the Heavenly Kingdom of Great Peace with the capital at Nanjing and attained control of significant parts of southern China, at its height ruling over about 30 million people. The theocratic and militaristic regime instituted several social reforms, including strict separation of the sexes, the abolition of foot binding, land socialization, suppression of private trade, and the replacement of Confucianism, Buddhism and Chinese folk religion by a form of Christianity, holding that Hong Xiuquan was the younger brother of Jesus Christ. The Taiping rebellion was eventually put down by the Qing army aided by French and British forces. With an estimated death toll of between 20 and 30 million due to warfare and resulting starvation, this civil war ranks among history’s deadliest conflicts. Mao Zedong viewed the Taiping as early heroic revolutionaries against a corrupt feudal system.
Christians in China established the clinics and hospitals, and provided training for nurses. Both Roman Catholics and Protestants founded numerous educational institutions in China from the primary to the university level. Some of the most prominent Chinese universities began as religious-founded institutions. Missionaries worked to abolish practices such as foot binding, and the unjust treatment of maidservants, as well as launching charitable work and distributing food to the poor. They also opposed the opium trade and brought treatment to many who were addicted. Some of the early leaders of the Chinese Republic, such as Sun Yat-sen were converts to Christianity and were influenced by its teachings.
By the early 1860s, the Taiping movement was almost extinct, Protestant missions at the time were confined to five coastal cities. By the end of the century, however, the picture had vastly changed. Scores of new missionary societies had been organized, and several thousand missionaries were working in all parts of China. This transformation can be traced to the Unequal Treaties which forced the Chinese government to admit Western missionaries into the interior of the country, the excitement caused by the 1859 awakening of faith in Britain and the example of J. Hudson Taylor (1832–1905). Taylor (Plymouth Brethren) arrived in China in 1854. Historian Kenneth Scott Latourette wrote that Hudson Taylor was “one of the greatest missionaries of all time, and … one of the four or five most influential foreigners who came to China in the nineteenth century for any purpose…”.
The China Inland Mission was the largest mission agency in China and it is estimated that Taylor was responsible for more people being converted to Christianity than at any other time since Paul the Apostle brought Christian teaching to Europe. Out of the 8,500 Protestant missionaries that were at one time at work in China, 1000 of them were from the China Inland Mission.< It was Dixon Edward Hoste, the successor to Hudson Taylor, who originally expressed the self-governing principles of the Three-Self Church, at the time he was articulating the goal of the China Inland Mission to establish an indigenous Chinese Church that was free from foreign control.
In imperial-times Chinese social and religious culture, there were charitable organizations for virtually every social service: burial of the dead, care of orphans, provision of food for the hungry. The wealthiest in every community—typically, the merchants—were expected to give food, medicine, clothing, and even cash to those in need. According to Caroline Reeves, a historian at Emmanuel College in Boston, that began to change with the arrival of American missionaries in the late 19th century. One of the reasons they gave for being there was to help the poor Chinese.
By 1865 when the China Inland Mission began, there were already thirty different Protestant groups at work in China, however the diversity of denominations represented did not equate to more missionaries on the field. In the seven provinces in which Protestant missionaries had already been working, there were an estimated 204 million people with only 91 workers, while there were eleven other provinces in inland China with a population estimated at 197 million, for whom absolutely nothing had been attempted. Besides the London Missionary Society, and the American Board of Commissioners for Foreign Missions, there were missionaries affiliated with Baptists, Presbyterians, Methodists, Episcopalians, and Wesleyans. Most missionaries came from England, the United States, Sweden, France, Germany, Switzerland, or the Netherlands
In addition to the publication and distribution of Christian literature and Bibles, the Protestant missionary movement in China furthered the dispersion of knowledge with other printed works of history and science. As the missionaries went to work among the Chinese, they established and developed schools and introduced medical techniques from the West.The mission schools were viewed with some suspicion by the traditional Chinese teachers, but they differed from the norm by offering a basic education to poor Chinese, both boys and girls, who had no hope of learning at a school before the days of the Chinese Republic
Zhou Han (周漢, romanized at the time as “Chou” or “Chu Han”), a mandarin at Changsha in Hunan, was singled out by the missionary Griffith John and by Christopher Gardiner, the British consul at Hankou, for his publishing of hate literature against the foreign missionaries. One track featured foreign missionaries praying to crucified pigs; engaging in orgies following Sunday services; and removing the placentas, breasts, and testicles from Chinese. It concluded with repeated calls for their extermination by vigilantes and the government. John sent him Christian literature and it was claimed that he was demoted and even imprisoned, although in fact nothing was done except for a brief period of house arrest and the issuing of an imperial “reprimand” worded vaguely enough that his partisans were able to view it as praise. Having made himself infamous among the missionaries and foreign diplomats, however, he was imprisoned for life when he resumed publishing still stronger anti-foreigner screeds in 1897.
The Boxer Uprising was in part a reaction against Christianity in China. Christianity was prevalent among bandits in Shandong. In 1895, the Manchu Yuxian, a magistrate in the province, acquired the help of the Big Swords Society in fighting against Bandits. The Big Swords practiced heterodox practices, however, they were not bandits and were not seen as bandits by Chinese authorities. The Big Swords relentlessly crushed the bandits, but the bandits converted to the Catholic Church because it made them legally immune to prosecution under the protection of the foreigners. The Big Swords proceeded to attack the bandit Catholic churches and burn them. Yuxian only executed several Big Sword leaders but did not punish anyone else. More secret societies started emerging after this.
In Pingyuan, the site of another insurrection and major religious disputes, the county magistrate noted that Chinese converts to Christianity were taking advantage of their bishop’s power to file false lawsuits which, upon investigation, were found groundless.
Popularity and indigenous growth (1900–1925)
Many scholars see the historical period between the Boxer Uprising and the Second Sino-Japanese War as a golden age of Chinese Christianity, as converts grew rapidly and churches were built in many regions of China. Following the 1910 World Missionary Conference in Glasgow, Protestant missionaries energetically promoted what they called “indigenization”, that is assigning the leadership of churches to local Christian leaders. The Chinese National YMCA was the first to do so. In the 1920s, a group of church leaders formed the National Christian Council to coordinate interdenominational activity. Among the leaders were Cheng Jingyi, who was influential at the Glasgow Conference with his call for a non-denominational church. The way was prepared for the creation of the Church of Christ in China, a unified non-denominational Church.
After World War I, the New Culture Movement fostered an intellectual atmosphere that promoted Science and Democracy. Although some of the movement’s leaders, such as Chen Duxiu, initially expressed admiration for the role that Christianity played in building the strong nations of the West, as well as approving the emphasis on love and social service, Christianity became identified in the eyes of many young Chinese with foreign control of China. The 1923 Anti-Christian Movement attacked missionaries and their followers on the grounds that no religion was scientific and that the Christian church in China was a tool of the foreigners. Such Chinese Protestants as the liberals David Z. T. Yui, head of the Chinese National YMCA, and Y. T. Wu (Wu Yaozong), Wu Leichuan, T. C. Chao, and the theologically more conservative Chen Chonggui responded by developing social programs and theologies that devoted themselves to strengthening the Chinese nation. Y. C. James Yen, a graduate of Yale University, led a program of Village reform.
Several political leaders of the Republican period were Protestant Christians, including Sun Yat-sen, Chiang Kai-shek, Feng Yuxiang, and Wang Zhengting. Leading writers include Lin Yutang, who renounced his Christianity for several decades.
Indigenous Christian evangelism started in China in the late 1800s. Man-Kai Wan (1869–1927) was one of the first Chinese doctors of Western medicine in Hong Kong, the inaugural chairman of the Hong Kong Chinese Medical Association (1920–1922, forerunner of the Hong Kong Medical Association), and a secondary school classmate of Sun Yat-sen in the Government Central College (currently known as Queen’s College) in Hong Kong. Wan and Sun graduated from secondary school together in 1886. Doctor Wan was also the chairman of the board of a Christian newspaper called Great Light Newspaper (大光報) that was distributed in Hong Kong and China. The father-in-law of Wan was Au Fung-Chi (1847–1914), the secretary of the Hong Kong Department of Chinese Affairs, manager of Kwong Wah Hospital for its 1911 opening, and an elder of To Tsai Church (renamed Hop Yat Church since 1926), which was founded by the London Missionary Society in 1888 and was the church of Sun Yat-sen.
Lottie Moon (1840-1912), representing the Southern Baptist, was the most prominent woman missionary. Although an equality-oriented feminist who rejected male dominance, the Southern Baptists have memorialized her as a southern belle who followed traditional gender roles.
During World War II, China was devastated by the Second Sino-Japanese War which countered a Japanese invasion, and by the Chinese Civil Warwhich resulted in the separation of Taiwan from mainland China. In this period the Chinese Christian churches and organizations had their first experience with autonomy from the Western structures of the missionary church organizations. Some scholars suggest this helped lay the foundation for the independent denominations and churches of the post-war period and the eventual development of the Three-Self Church and the Patriotic Catholic Church. At the same time, the intense war period hampered the rebuilding and development of the churches.
Since the division of China in 1949: Communist government on the mainland
The Chinese Civil War resulted in the establishment of the Two Chinas. The People’s Republic of China was established on the mainland country in October 1949 by the Communist Party of China led by Mao Zedong, while the Republic of China led by the Kuomintang maintained its government on the insular land of Taiwan. Under Communist ideology, religion was discouraged by the state and Christian missionaries left the country in what was described by Phyllis Thompson of the China Inland Mission as a “reluctant exodus”, leaving the indigenous churches to do their own administration, support, and propagation of the faith.
The Chinese Protestant church entered the communist era having made significant progress toward self-support and self-government. While the Chinese Communist Party was hostile to religion in general, it did not seek to systematically destroy religion as long as the religious organizations were willing to submit to the direction of the Chinese state. Many Protestants were willing to accept such accommodation and were permitted to continue religious life in China under the name “Three-Self Patriotic Movement“. Catholics, on the other hand, with their allegiance to the Holy See, could not submit to the Chinese state as their Protestant counterparts did, notwithstanding the willingness of the Vatican to compromise in order to remain on Chinese mainland—the papal nuncio in China did not withdraw to Taiwan like other western diplomats. Consequently, the Chinese state organized the Chinese Patriotic Catholic Church that operates without connection to the Vatican, and the Catholics who continued to acknowledge the authority of the Pope were subject to persecution.
From 1966 to 1976 during the Cultural Revolution, the expression of religious life in China was effectively banned, including even the Three-Self Church. Religions in China began to recover after the economic reforms of the 1970s. In 1979 the government officially restored the Three-Self Church after thirteen years of non-existence, and in 1980 the China Christian Council (CCC) was formed.
Since then, persecution of Christians in China has been sporadic. During the Cultural Revolution believers were arrested and imprisoned and sometimes tortured for their faith. Bibles were destroyed, churches and homes were looted, and Christians were subjected to humiliation. Several thousand Christians were known to have been imprisoned between 1983 and 1993. In 1992 the government began a campaign to shut down all of the unregistered meetings. However, government implementation of restrictions since then has varied widely between regions of China and in many areas, there is greater religious liberty.
The members of the underground Roman Catholic Church in China, those who do not belong to the official Chinese Patriotic Catholic Church and are faithful to the Vatican and the Pope, remain theoretically subject to persecution today. In practice, however, the Vatican and the Chinese State have been, at least unofficially, accommodating each other for some time. While some bishops who joined the Chinese Patriotic Catholic Church in its early years have been condemned and even excommunicated, the entire organization has never been declared schismatic by the Vatican and, at present, its bishops are even invited to church synods like other Catholic leaders. Also, many underground clergy and laymen are active in the official Patriotic Church as well. Still, there are periods of discomfort between the Vatican and the Patriotic Church: Pope Benedict XVI condemned the Patriotic Catholic leaders as “persons who are not ordained, and sometimes not even baptized”, who “control and take decisions concerning important ecclesial questions, including the appointment of bishops”. The Chinese state indeed continues to appoint bishops and intervene in the church’s policy (most notably on abortion and artificial contraception) without consulting the Vatican and punishing outspoken dissenters. In one notable case that drew international attention, Thaddeus Ma Daqin, the auxiliary bishop of Shanghai whom both the Vatican and Chinese state agreed as the successor to the elderly Aloysius Jin Luxian, the Patriotic Catholic bishop of Shanghai (whom the Vatican also recognized as the coadjutor bishop), was arrested and imprisoned after publicly resigning from his positions in the Patriotic Church in 2012, an act which was considered a challenge to the state control over the Catholic Church in China.
A Christian spiritual revival has grown in recent decades. While the Communist Party remains officially atheist, it has become more tolerant of churches outside party control. Christianity has grown rapidly, reaching 67 million people. In recent years, however, the Communist Party has looked with distrust on organizations with international ties; it tends to associate Christianity with subversive Western values and has closed churches and schools. In 2015, outspoken pastors in Hong Kong and their associates on the mainland came under close scrutiny from government officials.