Summary 

Integrating Theology, Church, and Ministry in a Chinese Seminary, edited by Peter L. H. Tie and Kevin S. Chen, contributes to the global understanding of theological education in Chinese seminaries. Indeed, in an era characterized by the convergence of diverse theoretical perspectives, the trajectory of theological education across contexts has become a pressing issue for educators, so volumes like this that consider theological education in specific situations are particularly valuable as they allow educators globally to compare and learn from one another.  

To that end, this book brings together the works of six scholars and explores the integration of academic theology and practical ministry in the Chinese context. Particularly noteworthy is Dr. David S. Dockery, a prominent figure in the realm of Christian higher education, whose opening chapter frames this volume. He articulates a vision for theological integration that is rooted in Scripture, anchored in Christ, focused on the church, and engaged with society and culture (p. 5). Building upon this foundation, Kevin S. Chen, a direct beneficiary of Dr. Dockery’s theological vision, authors the second chapter. He underscores the significance of integrating faith, learning, and ministry, while also critically engaging with the challenges that arise within Chinese theological institutions. In particular, he describes how historical and traditional influences have often reinforced a dichotomy between the spiritual and the academic. This entrenched bifurcation poses a substantial obstacle in Chinese seminaries to the holistic theological integration envisioned by Dockery. 

The third chapter appears to shift toward a new thematic concern as it concentrates on an unavoidable issue for postmodernity: the defense of truth. Esther Ng explores this topic through an analysis of several Chinese terms – zhen li (truth), zhen xiang (facts), zhen shi (real), and zhen cheng (being true) – in dialogue with biblical teachings. For instance, in conformity with Scripture and as widely affirmed in historic Christian doctrine, objective immutable truth exists and is accessible (Rom 1:20; cf. Acts 14:16-17), even though human beings tend to suppress it (Rom 1:18-20). Through this investigation, Ng examines how theological education ought to respond to the complexities of truth in a postmodern world. Similarly, in Chapter Four, Kenny Lai explores the dialectical relationship between faith and knowledge, arguing that a comprehensive understanding of God serves as the foundation of faith, while faith, in turn, functions as the vessel through which knowledge facilitates the transformation of life. This interplay ultimately converges toward the goal of the faith journey – to be Christlike. 

The final two chapters focus on New Testament passages. Recognizing that the Bible and the Analects (the Saying of Confucius) have profoundly influenced Chinese Christians, in Chapter Five, Christopher Chen juxtaposes the Sermon on the Mount and the Analects. His study concludes that these two texts exhibit remarkable similarities in their “emphases on the importance of character, integrity, and the positive use of shame” (p. 96), yet they vary in their definition of human transcendent being – either as reliant upon a heavenly Father or as reliant upon self. Likewise, a common tendency among believers is to accept traditional interpretations of familiar biblical passages without reassessing them in light of new perspectives. Thus, in Chapter Six, Peter Tie challenges the conventional understanding of Matthew 26:41b – “the spirit is willing, but the flesh is weak” – which has long been interpreted through a human spirit versus flesh dichotomy. Drawing from anthropological, pneumatological, and Christological perspectives, he argues for a more nuanced reading of pneuma, contending that it should be translated not as the human spirit but as the Holy Spirit. Hence, he interprets “the [Holy] Spirit is willing, but the flesh is weak” as having three implications: 1) a promise of the Spirit’s work instead of the a statement of the conflict in human nature; 2) a recognition of the fact that prayer is a constant work of the Spirit despite human weakness; and 3) a statement that the purpose of prayer is to invite believers to engage in trinitarian communication (p. 114-117). 

Assessment 

Due to various factors, such as political issues and marginalization of theological education within academia, scholarly works dedicated to the study of Chinese seminaries are few. One of the fundamental challenges facing Chinese seminaries is their “lack of an overarching theological worldview to sustain them and to serve as an anchor and compass for the work” (p. 3) – a worldview that this volume proposes and demonstrates. In addition, Chinese seminaries tend to reinforce the dichotomy between the spiritual and the academic, a dichotomy that these essays reject. These problems raise a critical question regarding institutional identity – should Chinese seminaries align with higher education models that cultivate scholars, or should they primarily function as pastoral training programs focused on spiritual formation? 

Thus, publication of Integrating Theology, Church, and Ministry is akin to a skilled physician appearing to diagnose and treat a long-ailing patient. The prescription this book offers is integration. Bringing together the perspectives of six scholars, the volume advances a vision of integration, namely, the integration of a theological worldview with ecclesial ministry, as well as the integration of knowledge and faith. In the words of Anselm, this approach can be encapsulated as fides quaerens intellectum, faith is seeking understanding. Chinese seminaries hold that theology is not only a discipline but a way of life. Despite that, shutting out academics results in seminarians being spiritually pious but theologically shallow. Willard (2009) asserts that “knowledge involves truth or accuracy of representation, but it must also be truth based upon adequate evidence or insight” (p. 15). While evidence and insight may manifest in diverse ways in matters of faith, both must be present. Faith devoid of knowledge is like a rootless floating plant, lacking life-renewing efficacy, while knowledge without faith is easily dissipated in the face of life’s trials. Thus, only through their integration can faith be deepened and knowledge be imbued with enduring significance.

Another distinctive feature of this book is the dialogue between Christianity and traditional Chinese culture – a second form of integration. The author points out that all theology is contextual; cultural contexts serve as lenses when we read Scripture (p. 78) because no one interprets Scripture or constructs theology in a vacuum. Furthermore, culture is not only a fundamental aspect of human experience but also an intrinsic component of education. It possesses immense pedagogical power, functioning as the medium through which cultural systems shape their creators and inheritors. No humanity exists outside of culture, nor is there a person whose identity is entirely independent of cultural influences. However, this does not suggest that certain theological statements should be accepted as truth merely because of cultural traditions. Rather, culture serves as an interpretive framework that allows faith to be examined and understood within the lived experiences of individuals and communities. The relationship between theology and culture is not one of subordination but of interaction, where theological truth is articulated in ways that resonate within specific cultural contexts. 

If there were any areas for improvement in this book, I would suggest adding a more theologically grounded exploration of the selfhood of Chinese learners within the framework of postmodernity, as this book would benefit from a deeper engagement with theological anthropology. In particular, it would be valuable to incorporate a theological perspective that addresses the inner life, identity, and formation of learners shaped by both Chinese cultural traditions and postmodern pressures. Regardless of cultural, environmental, ideological, or theological influences, education ultimately concerns people. Yet, within the Chinese educational system, the very subjects of learning are often treated as passive recipients, shaped, designed, and filled with predetermined knowledge. This attitude has destroyed holistically human ways of being. Learning should not be merely an intellectual exercise confined to the empirical realm; it must also engage with the ontological dimension of human existence. Consequently, Christian educators must reflect on the purpose of education, the role of learners, and the unique contributions that theological education can offer in addressing this Chinese tendency toward denial of the human as such.

Moreover, the challenges faced by theological education are not limited to internal pressures; they are also shaped by external forces, such as historical contexts, dominant cultural narratives, and pressing social issues. If we focus solely on internal factors, we risk becoming like the prisoners in Plato’s allegory of the cave, seeing only shadows rather than engaging with the broader realities beyond our immediate environment. Educators must not only be keen observers of contemporary trends but also possess the capacity to formulate thoughtful and constructive responses to the changing world.

Although this book incorporates elements of Chinese culture and traditional thought to facilitate understanding for Chinese readers, the issues it addresses extend far beyond the Chinese Christian experience. For instance, Chapter Three identifies an issue of our time: We are living in an age where the boundaries between truth and falsehood, right and wrong, have become increasingly blurred. This cultural condition places a heavy responsibility upon Christians and the Church to stand firm in upholding the truth. Chapter Four further addresses two interrelated concerns: our understanding of the Christian faith and the development of our spiritual lives. These challenges represent universal issues that most Christians, regardless of cultural context, must navigate. Moreover, the book’s clear and coherent argumentation ensures accessibility even for readers unfamiliar with Chinese culture, allowing them to engage with the discussions without encountering significant barriers to comprehension.

Within the field of Chinese theological education, I strongly recommend this book to leaders in educational ministries, church pastors, theological faculty, and Sunday school teachers. It not only provides a clearer understanding of the challenges facing Chinese seminaries but also offers valuable insights into potential pathways forward. In short, this book sparks deeper reflection, inspires meaningful dialogue, and contributes to the ongoing development of theological education. 

Author Bio: Evangeline Li is a PhD candidate in Educational Studies at Talbot School of Theology – Biola University. Her dissertation research focuses on Chinese Christian educators’ perceptions and experiences regarding the spiritual, epistemological, and ontological dimensions of transformative learning. It seeks to uncover the ways in which spiritual beliefs, understandings of knowledge, and ontological views of existence contribute to educational practices aimed at fostering holistic development. 

References

Tie, Peter L.H. and Kevin S. Chen, eds. Integrating Theology, Church, and Ministry in a Chinese Seminary. Wipf & Stock: 2024. 

Willard, Dallas. Knowing Christ today: Why we can trust spiritual knowledge. HarperOne: 2009.