14 July 2023

Faithfulness Amidst Trial and Persecution

I. Introduction

In one of his best-known books, The Cost of Discipleship, first published in 1937, the German pastor and theologian Dietrich Bonhoeffer said, “Discipleship means allegiance to the suffering Christ, and it is therefore not at all surprising that Christians should be called upon to suffer.”^[1] Bonhoeffer’s unwavering commitment to his faith ultimately led to his death. He was hanged on 9 April, 1945. The last words of the 39-year-old Bonhoeffer were, “This is the end – for me, the beginning of life.”^[2]

Opposition to the Christian faith leading to persecution was nothing new since the formation of the early church until today. We may be familiar with the word persecution. However, it would be good to first clarify what we mean when we use this word. Chee-Chiew Lee, in her recent book, When Christians Face Persecution very helpfully defines persecution in the Introduction which I will summarise below.

First of all, according to the Cambridge English Dictionary, “persecution” involves an “unfair or cruel treatment over a long period of time because of race, religion or political beliefs”. The word “treatment” is important as it indicates action, not just a mindset. Unfair treatment entails some form of discrimination while cruelty often involves physical suffering. However, we need to take note that opposition does not always involve persecution and not all persecution results in martyrdom.^[3]

Second, while it is possible to separate racial, religious, and political motives behind modern-day persecution, in the first century, all three aspects were knitted together closely and not easily separable. The early church Christians faced both physical and verbal opposition often resulting in persecution as they proclaimed the good news of Jesus Christ.

This paper aims to look at the subject of persecution from three aspects, namely: biblical-theological, historical, and finally, contextual. First, this paper will explore a “biblical theology of facing persecution” through the lens of Dr. Luke in the books of Luke-Acts. How did the early church persevere and thrive despite persecution? Second, it will examine from history the example of the Boxer Uprising in China in 1900. How did the missionaries respond to the impact of persecution resulting in the rise of the indigenous church movement? Finally, it will examine the contemporary context. How do Christians around the world continue to live out their faith in the context of suffering, persecution, and martyrdom?

While I will focus on the books of Luke-Acts in exploring a biblical theology of persecution, I also acknowledge that many scholars have examined this subject in a more comprehensive way covering both the Old and the New Testaments. I would like to particularly mention the work done by Glenn M. Penner in his book, In the Shadow of the Cross: A biblical theology of persecution and discipleship. Penner explored suffering and persecution throughout the entire Bible, from Genesis to Revelation. Penner highlighted that the reason behind persecution goes right back to the conflict between the serpent and the offspring of the woman in Genesis 3:15 and echoed in Revelation 12.^[4]

In the first section of this paper, I will examine the records of the early church as described by Dr Luke. The idyllic picture of the early Christian community in Jerusalem with the joyful massive conversions after the powerful preaching of Peter in Chapter 2 was almost immediately met by a violent storm of opposition and waves of persecution in Chapters 4, 6 and 8. Yet, the church remained steadfast, trusting in the sovereign rule and grace of the Lord (Acts 4:24). The early Christians viewed suffering for Christ as a privilege and an honour (Acts 5:41). While persecution became widespread in Jerusalem (Acts 8:1), the spreading of the gospel continued. Peter was imprisoned and James was executed (Acts 12), Paul was stoned and left for dead (Acts 14) and in the end was arrested and sent to Rome (Acts 21-23). Yet Luke carefully chose to start and end the book with a common notion, that the record is all about the Kingdom of God. Jesus talked about the Kingdom of God before he left his disciples in the first chapter (Acts 1:3). Paul proclaimed the Kingdom of God and taught about the Lord Jesus Christ while under house arrest in Rome in the last chapter (Acts 18:31).

In the second section of this paper, I will explore from history the story of the Boxer Uprising. In the span of just less than three months in 1900, hundreds of missionaries were killed by the Boxers including fifty-eight China Inland Mission (CIM) missionaries and twenty-one children. It could not have come at a worse time as the founder of the CIM, Hudson Taylor, was ill and was unable to lead the Mission. In the aftermath of the incident, the indemnity issue was high on the agenda of the foreign powers and many missionary agencies. Yet, the CIM, after much prayer, formally decided “not to enter any claim against the Qing government for lives lost, bodily injury or loss of property, but also to refrain from accepting compensation even if offered”. They counted suffering as part of the cost of serving Christ, bringing the gospel to the Chinese in China. Despite the suffering, the CIM came to a realisation that “the Chinese Church would ultimately come to the front and prove themselves equal to the facing of danger and bearing of responsibilities, growing into leadership.” ^[5] The indigenous Chinese Church began to grow.

In the final section of this paper, I will examine Christian persecution in the contemporary context. Missiologist Todd Johnson described Christian martyrdom as a pervasive phenomenon. According to Johnson, there are “discernible changes in the patterns of persecution in terms of geography and Christian tradition, and the authoritative positions of the persecutors”. In 1910, over 90% of all Christians lived in Europe and North America (the Global North). By 2010, this had fallen to less than 40%, with the majority of Christians located in Africa, Asia and Latin America (Global South). In the twentieth century, the majority of Christian martyrs were Europeans. In the twenty-first century, a disproportionate number of Christians in the Global South are killed. In addition, Johnson indicated that more Christians in the South have experienced persecution with 75% occurring in the south in 2010, and that this figure will continue to increase.^[6]

II. A biblical-theological review of Luke-Acts examining persecution

Luke’s two-volume work of Luke-Acts on the origins of Christianity constitutes about one-quarter of the New Testament. Let us first look at the book of Luke to see how Luke describes persecution.

a. Persecution is against Jesus

The gospel of Luke clearly identifies that persecution is, first and foremost, against Jesus. Even in an early chapter, Simeon said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.” (Luke 2:34-35) Even at the beginning of Jesus’ ministry after his testing in the wilderness, people tried to throw him off a cliff even in his own hometown of Nazareth (Luke 2:29). This rejection continues throughout his ministry on earth. Jesus himself predicted his rejection and death (Luke 9:44; 18:31-22).

b. Persecution is against his disciples

Though the disciples’ persecution was still in the future, Jesus predicted that they will be like him, rejected, hated, and ostracised (Luke 6:22). Their reputation will be defamed on account of the Son of Man. Their suffering is evidence that they are true messengers of God who will receive their reward in heaven (Luke 6:23). They should not be surprised, as the prophets in the past faced the same treatment (Luke 11:49).

c. Persecution is part of God’s plan

Repeatedly Jesus used the phrase “everything must be fulfilled” or “necessary” (Luke 9:22; 13:33; 17:25; 22:37; 24:7, 25-26, 44), describing that his death is according to the will and plan of God. God’s servant, the Messiah must die (Luke 24:26; 44). Similarly, the persecutions that the disciples would face are within the plan and will of God. Jesus told his disciples that they would be persecuted “because of the Son of Man” (Luke 6:22). Persecution comes to the disciples not despite their association with him but because of it.^[7]

d. Persecution is with God’s promise

In Luke 10:19-20, Jesus said, “I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” This is in the context of Jesus sending out the seventy-two and with their joyful return. Ultimately, the fate of the disciples lies not in the hands of the persecutors but of God. We are not to fear those who can kill the body but to fear him who has the power to throw us into hell (Luke 12:4, 5).

Jesus also promised his disciples that the Holy Spirit will teach them what they should say before rulers and authorities (Luke 12:11): “Do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say.” The disciples should not worry about how they can defend themselves as Jesus will give them words and wisdom that none of the adversaries will be able to resist or contradict (Luke 21:14). 

e. Persecution is a daily mindset

Compared to the gospels of Mark and Matthew, Luke added “daily” to the taking up of one’s cross. ^“Then he said to them all: ‘Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me’” (Luke 9:23, emphasis added). The cross was the instrument of capital punishment during the Roman Empire. It was the symbol of humiliation. Luke stresses the ongoing continual nature of self-denial even if it entails death. The disciples of Jesus must daily renew their attitude of saying “no” to self even to one’s own life. It is a day-by-day following of being ready to suffer for his sake.

According to the teachings of Jesus, Luke also describes a juxtapositional attitude that the disciples should embrace while facing persecution: The disciples can rejoice despite persecution (Luke 6:22-23) as they await their reward in heaven. They should love and do good to those who persecute them (Luke 6:27). They should fear God more than the persecutors (Luke 12:4-5). Luke encourages the readers to persevere in times of testing. Luke gives the readers a painful picture of reality, but at the same time hope: “You will be betrayed even by parents, brothers and sisters, relatives, and friends, and they will put some of you to death. Everyone will hate you because of me. But not a hair of your head will perish. Stand firm, and you will win life” (Luke 21:16-19).

The gospel of Luke ends with the story of the Emmaus Road. Luke records two disciples who found themselves engaged in conversation with a fellow traveller. The traveller listened as they explained to him what they had heard. Finally, he said to them, “How foolish you are, and how slow to believe all that the prophets have spoken! Did not the Messiah have to [must] suffer these things and then enter his glory?” (Luke 24:25-26). This is also the last time Luke uses the word “must” in the gospel to indicate that Jesus’ death was in accordance with the will of God. Everything must be fulfilled.

Despite persecution, Jesus encourages the reader to “stand firm” (Luke 21:16-19). The theme of perseverance in Luke’s gospel continues into the second volume, the book of Acts.

As we come to the book of Acts, the first thing we notice is how the early church acknowledged the sovereign rule of God in the midst of persecution.

f. O Sovereign Lord

In Acts 4, we witness waves of persecution initiated by the Sadducees (4:1 and 5:17). They were the ruling class of wealthy aristocrats. Peter and John were viewed as unschooled, ordinary men. Yet, they took note that these men had been with Jesus when they commanded them not to speak or teach at all in the name of Jesus. But Peter and John replied, “Which is right in God’s eyes: to listen to you, or to him? You be the judges! As for us, we cannot help speaking about what we have seen and heard.” (Acts 4:19-20)

On their release, Peter and John went straight back to their own people. Having been bold in witness, the early church was also bold in prayer.

First, they turned together [homothumadon] in prayer to God (Luke 4:24a). Out of twelve times in the New Testament, this word homothumadon appears eleven times in the book of Acts. When persecution came, the early church was united.

Second, Despotēs, Sovereign Lord, is a term used for a ruler of unchallengeable power. The Sanhedrin might utter warnings, threats and prohibitions, and try to silence the church, but their authority was subject to a higher authority still, and the edicts of men cannot overturn the decrees of God.^[8]

Third, the early church acknowledged God as the God of creation, history and revelation. He is the God of creation, who made the heavens and the earth and the sea, and everything in them (Acts 4:24). He is the God of revelation, who spoke by the Holy Spirit through the mouth of… David, and in Psalm 2 he is also the God of history, who had caused even his enemies (Herod and Pilate, Gentiles and Jews, united in a conspiracy against Jesus) to do what his power and will had decided beforehand should happen (Acts 4:28).^[9]

Fourth, they asked God for boldness to proclaim his word and God’s mercy to bring healing through the holy name of Jesus (Acts 4:29-30). The early church did not ask for revenge but mercy while facing hostility.

In answer to their united and earnest prayers, the place… was shaken (Acts 4:31). As Chrysostom commented, “that made them the more unshaken” as they were filled with the Holy Spirit.

g. The Persecutors

Luke very carefully defended Christianity in the book of Acts by arguing that Christians were neither seditious nor subversive but, on the contrary, legally innocent and morally harmless.^[10] More positively, they exercise a wholesome influence on society.

Professor F. F. Bruce very helpfully highlighted that the Roman authorities often showed goodwill to Paul and other Christian missionaries, or at least admitted that there was no basis for the accusations pressed against them by their opponents.^[11]

In Cyprus, the proconsul of the island province is favourably impressed by Paul and Barnabas, and by their message and activity (Acts 13:6-12). At Philippi, a Roman colony, the chief collegiate magistrates apologised to Paul and Silas for their illegal beating and imprisonment (Acts 16:38-40). At Corinth, the proconsul of Achaia, Gallio (member of an influential Roman family), decreed that the charges brought before him against Paul by the local Jewish leaders relate to internal disputes of Jewish religion, and declared him guiltless of any offence against Roman law (Acts 18:12-16).

At Ephesus, the Asiarchs, leading citizens of the province of Asia, showed themselves to be Paul’s friends, and the chief executive officer of the city administration absolved him and his associates of anything in the nature of public sacrilege (Acts 19:35-40). During Paul’s last visit to Judaea the procurators Felix and Festus successively found no substance in the charges urged against him by the Sanhedrin, whether of attempted violation of the sanctity of the Jerusalem temple or of stirring up unrest throughout the empire (Acts 24-25). The Jewish client king Agrippa II agreed with Festus that Paul had done nothing deserving either death or imprisonment and that he could have been discharged on the spot had he not taken the decision out of the procurator’s hands by appealing to have his case referred to the imperial tribunal in Rome (Acts 26). When Paul was taken to Rome to have his case heard, he occupied the time of waiting by preaching the gospel there for two years, under constant surveillance, without any attempts to hinder him (Acts 28).

When the early church faced persecution, opposition and hostility came from both the Jews and the Gentiles. Different groups of opponents may vary in their motives and may employ different forms of opposition.

1. Religious opponents

Luke portrayed that the disciples began to be persecuted by the Jewish local authorities. These Jewish leaders included Pharisees, scribes (experts in the law), Sadducees, chief priests and elders (Acts 4-5). These leaders were often members of the Sanhedrin which was the local ruling authority in Jerusalem. Even the Greek-speaking Jews from the diaspora in Jerusalem also opposed Stephen and brought him before the Sanhedrin (Acts 6:9-12). Saul was among those who initiated the first wave of persecution in Jerusalem (Acts 8:1-3). After Saul’s conversion, during his missionary journeys (Acts 13-19), Paul would face opposition from the Greek-speaking Jews in Pisidian Antioch, Iconium, Thessalonica, Corinth, and Ephesus (Acts 13:45; 50, 14:1;17:5; 18:6; 19:9). It was the Jews who incited a crowd to oppose Paul when he was in the Jerusalem temple (Acts 21:27-34). Even some Jews later conspired with the Sanhedrin to kill Paul (Acts 23:23-35).

In Acts, we can see that many of the Jewish opponents are those who rejected the inclusion of the Gentiles as God’s people, insisted on the practice of circumcision (Acts 15:5), and denied the resurrection of Jesus (Acts 23:6). Luke demonstrated that the early believers were persecuted by the Jewish religious leaders who supposedly knew God’s law. The religious leaders opposed them as they felt the threat to dearly held traditional values with regard to circumcision, ethnicity and observance of the law.

2. Pagan opponents

However, Luke also gives evidence that opposition came from the Gentiles as well. The Christians were opposed for different reasons including, the threat of economic losses as in the case of the owner of the slave girl in Philippi (Acts 16:19) and, more importantly, potential threat of social unrest viewed by the authorities as in the case of Paul in Iconium (Acts 14:5) and Jerusalem (Acts 22:24).

Luke’s characterisation of the Gentile authorities in Acts is diverse – from hostile to friendly. The magistrate at Philippi had unduly punished Paul without trial, violating Paul’s right as a Roman citizen (Acts 16:22-24). However, as indicated earlier, many showed goodwill to the Christians. They were not inherently against the Christian faith but were trying to fulfil their duty to keep law and order. Even towards the end of the book of Acts, Luke emphasised that Paul was not found guilty of any punishable crime. Having heard Paul’s defence, King Agrippa said, “This man is not doing anything that deserves death or imprisonment.”Agrippa said to Festus, “This man could have been set free if he had not appealed to Caesar.” (Acts 26:31-32)

3. Satanic opponents

In the Gospel, Luke described Satan as one being cast down from heaven when the kingdom of God is proclaimed (Luke 10:18-20). Satan was also portrayed as a tempter, influencing believers to oppose the will of God as in the case of Judas when Satan entered his heart (Luke 22:3).

During the first missionary journey, while in Cyprus, Elymas the sorcerer opposed Paul and Barnabas and tried to turn the proconsul from the faith. Paul declared, “You are a child of the devil and an enemy of everything that is right! You are full of all kinds of deceit and trickery. Now the hand of the Lord is against you. You are going to be blind for a time, not even able to see the light of the sun.” (Acts 13:8-11)

When Paul was on trial before King Agrippa, he gave his testimony about his encounter with the Lord Jesus. Jesus commissioned him to “open the eyes of both Jews and Gentiles and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:15-18). Paul was not disobedient to the heavenly vision (Acts 26:19). The gospel was to turn people from darkness to light, from the bondage of the power of Satan to freedom and forgiveness in Christ.

However, as we can see in the book of Acts, as soon as the Spirit came upon the church, Satan launched a ferocious counterattack. Pentecost was followed by persecution (Acts 4). As John Stott describes, Satan attacked on three fronts: His first and crudest tactic was physical violence as he tried to crush the church by persecution. Second, having failed to destroy the church from the outside, he attempted internally through moral corruption or compromise as in the case of Ananias and Sapphira (Acts 5). Satan’s third tactic was distraction, deflecting the apostles from their priority responsibilities of prayer and preaching by preoccupying them with conflicts and administration, which was not their calling (Acts 6).^[12]

While Luke refers to the destructive work of Satan in the book of Acts, it was more indirect. Other parts of the New Testament, particularly Revelation, develop a much more comprehensive concept of Satan as the instigator of persecution.

h. Response to persecution

We will now look at how the early church Christians responded to persecution as recorded in the book of Acts. Luke portrayed a variety of responses to persecution in Acts.

Luke was very clear that the disciples were counted worthy of suffering disgrace for Jesus’ name (Acts 5:41). At Lystra, Iconium and Antioch, Paul and Barnabas told the disciples that “we must go through many hardships to enter the kingdom of God” (Acts 14:22). Twice Peter asserted that they would rather obey God than men – the opposing authorities (Acts 4:19; 5:29). When Peter was in prison, the church was praying earnestly for him (Acts 12:5). Paul testified about the pain he had to endure from persecution. He told the Ephesian elders that he “served the Lord with great humility and with tears and in the midst of severe testing by the plots of his Jewish opponents” (Acts 20:19, 23-24). Peter, Stephen and Paul, all witnessed for Jesus before the Sanhedrin (Acts 4:8-12; 5:29-32; 7:1-53; 23:1-9) while Paul also witnessed before the governors, Felix, Festus and King Agrippa (Acts 24:10-21; 25:6-7; 26:1-23). What happened in the book of Acts was a fulfilment of what Jesus already predicted: “They will seize you and persecute you. They will hand you over to synagogues and put you in prison, and you will be brought before kings and governors, and all on account of my name.” (Luke 21:12).

1. Wisdom and defence

Keener notes that Peter’s defence before the Sanhedrin displays amazing wisdom with the rhetorical technique of irony. It is ironic that Peter and John should be charged for a benefaction with the healing of the paralytic. As Keener pointed out, “one benefaction should weight the burden of proof in favour of the speakers’ positive character, and hence one’s innocence.”^[13] Peter was viewed by the authorities as “unschooled” (Acts 4:13), yet they were astonished by Peter’s ability to present such a wise defence.

A similar situation also occurred in Stephen’s trial. His opponents could not stand up against the wisdom the Spirit gave Stephen (Acts 6:9-10). “All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel” (Acts 6:15).

When Paul stood before the tribunal, he also demonstrated wisdom. He asked the Roman commander to give him a chance to defend himself against the charges of the crowd at Jerusalem (Acts 21:39). He wisely chose to speak in Aramaic, the heart language of the Palestinian Jews at that time. He gave his own testimony of how he had persecuted the Way in the past and the change in his life because of Jesus. He also focused on the doctrinal difference between the Sadducees and Pharisees regarding resurrection as the Sadducees had a problem with resurrection. When he stood before Felix and Festus, he tried to prove his innocence by showing that the accusations were unfounded (Acts 24:10-21; 25:8-12). Paul also exercised his Roman citizenship rights twice in two different circumstances and in different manners (Acts 16:37; Acts 22:25). In the former situation it was after Paul was beaten up, but in the latter it was before the centurion was about to flog him.

2. Staying or leaving

Paul’s experience at Corinth in the book of Acts is worthy of attention. When preaching, testifying to the Jews that Jesus was the Messiah, the people opposed Paul. He shook out his clothes in protest and said to them, “Your blood be on your own heads! I am innocent of it. From now on I will go to the Gentiles” (Acts 18:5-6). However, Paul did not leave Corinth. He was able to continue his ministry with the open door from Titius Justus, a worshipper of God. Many of the Corinthians who heard Paul believed and were baptised. Even when the Jews of Corinth made a united attack on Paul and brought him to the place of judgment, Gallio, who was the proconsul of Achaia at that time, refused to be the judge for the case. The Lord also spoke to Paul in a vision, telling him not to be afraid as he had many people in the city. So Paul stayed in Corinth for a year and a half, teaching them the word of God.

Thus, from the record, we can see that several factors influenced Paul to stay in Corinth despite opposition. First, it was a direct vision from the Lord himself to take courage. Second, while some doors were closed, other doors were opened. Also, the authorities were not openly against Paul’s preaching. Both external circumstances and personal experience were important as Paul stayed in Corinth.

On the other hand, Luke also recorded how Paul avoided certain places or changed his planned route because of opposition.

In Acts 14, at Iconium, Paul and Barnabas spoke so effectively that a great number of Jews and Greeks believed. The people of the city were divided; some sided with the Jews, others with the apostles. There was a plot afoot among both Gentiles and Jews, together with their leaders, to mistreat them and stone them. But they found out about it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding country, where they continued to preach the gospel (Acts 14:4). Paul did not insist on staying in a place when the situation became volatile but fled to another place so that the preaching of the gospel might continue.

In Acts 17, while in Thessalonica, Paul went into the synagogue, explaining and proving that the Messiah had to suffer and rise from the dead. But some of the Jews became jealous, so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. As soon as it was night, the believers sent Paul and Silas away to Berea (Acts 17:10). Paul and Barnabas did not argue with the believers and went onto Berea (Acts 17:10).

In Acts 20, because some Jews had plotted against him just as he was about to sail for Syria, he decided to go back through Macedonia. Ramsay makes a speculative comment, “Paul’s intention must have been to take a pilgrim ship carrying Achaian and Asian Jews to the Passover. With a shipload of hostile Jews, it would be easy to find opportunities to murder Paul.”^[14] Thus Paul decided to choose a longer but apparently safer route.

On other occasions, Paul accepted the risk he had to take for the sake of the gospel. While he was fully aware that danger and persecution awaited him in Jerusalem, compelled by the Holy Spirit, he insisted on going there, believing that his life was worth nothing to him, except only with the aim to finish the race and complete the task the Lord Jesus has given him – the task of testifying to the good news of God’s grace (Acts 20:24). When the brothers and sisters pleaded with Paul not to go up to Jerusalem, he answered, “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus.” (Acts 21:12)

i. Summary of theological perspectives

Luke, the author, in his two volumes of Luke-Acts, gives us a realistic but positive picture of persecution.

Jesus had warned his disciples that they would be persecuted because of him (Luke 21:17). The disciples will be hated and betrayed even by their loved ones, those who are close to them (Acts 21:16). Jesus predicted that the disciples would stand trial before authorities, governors and kings (Luke 12:11). But Jesus’ promise to his disciples was that they need not worry about how they will defend themselves, for the Holy Spirit would teach them at the time what they should say (Luke 12:11).

The early church was united (homothumadon) in prayer during persecution. The disciples acknowledged the sovereign rule and grace of God, the Lord of creation, history and revelation. The disciples did not retreat but boldly asked God for two things: They asked God for the courage to continue to proclaim the Word of God. They asked God to stretch out his hand to bring healing. Despite persecution, seeking God’s truth to be proclaimed and God’s mercy to heal remained a top priority for the church.

In response to persecution, Peter, Stephen, and Paul demonstrated much wisdom in presenting their defence. The centrality of the Word of God, the proclamation of the gospel including the crucifixion, resurrection and exaltation of Christ, and the honouring of Christ’s name remained key in their ministry. Although the disciples might suffer the utmost shame when they identified themselves as followers of Christ, they persevered in their faith.

The different Christian responses to persecution under various circumstances reflected in Acts demonstrate resistance, resilience, and perseverance in the midst of persecution. However, it does not mean that the disciples responded in the same way every time persecution arrived. At times the believers chose to flee and avoid danger. At other times, the disciples decided to stay, or even confront danger directly, as in the case of Paul going up to Jerusalem. External circumstances, personal experience – and in particular the prompting of the Holy Spirit – are all important factors affecting their decision. It would be wrong or overly simplistic to judge a person’s obedience to God based on their decision to stay or leave.

The work of the Holy Spirit is evident throughout the book of Acts. While the disciples faced opposition and persecution, the Spirit remained at work. The Spirit enabled the believers to speak with power and wisdom as in the case of Peter, Stephen and Paul (Acts 4:8; 6:10). Besides, many signs and wonders occurred to testify to the message proclaimed by the disciples (Acts2:22; 5:12; 6:8; 14:3; 15:12; 28:5).

In the many stories recorded in Acts, the disciples were not depicted as being passive recipients of persecution. They took the initiative, they proclaimed Christ courageously, forgave their persecutors, as in the case of Stephen, and entrusted themselves to God. They were victors over, not the victims of, persecution.

II. A historical review of the Boxer Uprising: a case study of persecution and the response

The Boxers, or Yi He Quan (Righteous and Harmonious Fists), created what is probably one of the most widely reported incidents in modern Chinese history. The exact reasons for the Boxer Uprising are debated. There were multiple inter-related factors, including anger at the seizure of territory by foreign powers, irritation at the acquisition of properties in the interior by missionaries, offences by foreigners (including missionaries) acting against time-honoured traditions, the failure of an attempted peaceful reform while the Empress Dowager was still fully in power, and reaction to the unprecedented privileges granted to Roman Catholic priests.^[15] Also, the Chinese could not forget losing both Opium Wars (1839-1842, 1856-1860), which resulted in great humiliation due to the signing of the unequal treaties and the forced opening of treaty ports.

a. The Boxer crisis

During the Boxer Uprising, both native believers and missionaries went through severe trials and suffering. The exact number of local Christians killed or attacked cannot be ascertained.^[16] Latourette estimates nearly two thousand native Christians, including three Mongolians were killed, with Shanxi province facing the worst of all the violence.^[17]

Just before the Uprising, CIM had a total of 811 missionaries in China.^[18] More than forty cables were received by the CIM London office between 20 July and 26 November 1900, announcing the death of many of them.^[19] Nearly one-third of all the CIM missionaries working in Shanxi province were murdered within a few months. Also, among the 126 missionaries killed in Shanxi, the CIM suffered the most significant loss compared to other mission societies with forty-seven of their own missionaries killed, mainly in Taiyuan Fu.^[20] CIM lost 58 missionaries and 21 children in total. Many other mission societies were also severely affected.^[21]

The founder of the CIM, Hudson Taylor was unwell and realised that he could not provide leadership at such a critical time as he was far too weak. Even his wife Jennie dared not show him all the letters from China, fearing that they could prove to be too much for him. Before the Boxer Uprising, William Cooper was perceived to be a promising younger CIM colleague who could succeed Hudson Taylor. However, Cooper was killed during the Boxer Incident, and his body only found many months later. Taylor knew that he needed someone urgently to take on leadership, someone who understood the China situation well. To many people’s surprise, Taylor appointed a young leader, Dixon E. Hoste, who was only 39 years old, to take over his leadership to handle the Boxer crisis.

b. Not to accept compensation even if offered

One of Hoste’s major contributions in handling the crisis was the decision that the CIM would not accept any compensation from the Chinese government, even if offered. In February 1901, the China’s Millions published the following in accordance with Hoste’s decision:

It will be well for missionaries to take a more Christ-like course; and even gladly to suffer the loss of all things, that the gospel be not hindered. Our own Mission has decided to make no claim whatever, either for life or property, and has assumed the responsibility of the orphan children of the martyred Missionaries.²⁰

However, relatives of some members of the CIM had applied directly to the Foreign Office, making claims for compensation for lives lost. The CIM London Council responded promptly by writing to the British authority that “this Mission should be entirely disassociated from all claims for life, or bodily injury, that may be put forward by (relatives or friends)” of members.^[22]

The CIM’s response to the indemnity issue was not passive though it decided to make no claims. In June 1901, a party of eight from different mission groups, led by Hoste, headed to the province of Shanxi at the invitation of the Governor, Ceng Chunxüan. They were Dr E. H. Edwards (1856-1916) of the Shouyang Mission, Rev Moir Duncan (1861-1906) and Dr Creasy Smith (1873-1929) of the British Missionary Society (BMS), Dr Irenaeus Atwood (1850-1913) of the American Board and, Archibald Orr-Ewing (1857-1930), Carl Henrik Tjader (1866-1929) and Ernest Taylor (1875-1948), along with Hoste, of the China Inland Mission.^[23] Settlement and indemnity were high on the agenda of the Governor.

Hoste’s visit to Shanxi was “the most painful experience”.^[24] Though the Governor had put out the most elaborate reception, Hoste could not ignore the suffering that had happened. Hoste and his party were met by the provincial treasurer, provincial judge, the tartar general, city prefect, and other mandarins who welcomed them with all politeness and cordiality, repeatedly expressing their regrets for the events of 1900.^[25] However, Hoste was more eager to give time to the local Christians, particularly the leaders who were waiting for him.

Hoste, representing the CIM, already made it clear to the officials that the CIM would not claim any compensation for lives lost, bodily injury, or the loss of property.^[26] However, CIM should make every effort to help local Christians receive compensation for their losses during the Boxer Uprising. Hoste believed that the Chinese Christians were “not in the service of foreigners” and should be under the protection of the Chinese government.^[27] As the local believers had suffered, Hoste believed that the CIM should offer a helping hand to assist fellow Chinese believers to claim rightful compensation. Therefore, the main negotiation between Hoste and the officials was about compensation for the local Chinese Christians rather than for the CIM.

The position on indemnity taken by Hoste representing the CIM was different from others in understanding the relationship between the local church and mission societies. The American mission societies made a united presentation of their claims to the Department of State. The American government included in their demands “indemnities for societies, individuals and Chinese who had suffered in person or in property in consequence of their being in the service of foreigners.”^[28] Thus, many American mission societies argued that the Chinese believers were to serve the purpose of the foreign missionaries, implying that the Chinese Church “belongs” to the missionaries, at least from a persuasive rationale of claiming compensation. Thus, to compensate the missionaries for lives and property loss also meant compensating the Chinese as well.

This view was not accepted by the CIM, particularly Hoste as the General Director. He insisted that the CIM, as a foreign agent, should not claim “blood money”^[29] while at the same time being eager to help Chinese believers to receive compensation not because they belong to the CIM but rather because they were fellow believers. Hoste acknowledged the independence of the local churches while at the same time being willing to offer help. This marks the difference between Hoste and other mission leaders in handling the Boxer crisis.

Hoste’s concern included far more than just compensation for the Chinese Church. He was concerned about the affairs of the local believers in the aftermath of the Uprising. Hearing in place after place the grim details of torture and maiming, terror and coercion, Hoste called this “the most painful experience of his life”.^[30] Despite the crisis, Hoste was impressed by the strength of the indigenous Chinese Church and the rising of local leaders.

c. Response from the Chinese Church

Despite the suffering of the local believers, Broomhall reports that many local believers risked their life in assisting the missionaries to escape, offering practical help and hiding places at great cost, with amazing faith.^[31] Eva French (1869-1961), from the CIM, wrote how the Shanxi native Christians helped the missionaries by hiding them in their homes, taking significant risks. French commented that these local believers fully realised the dangers and difficulties, “but not fearing to endanger their lives, denying themselves of food that the missionaries might have it, and sitting up late at night to make chicken-broth for those of our party who were too ill to eat other food”.^[32] The local Chinese Christians, though young in faith, offered help to the Western missionaries. The young indigenous church began to show its strength as it went through the baptism of fire.

This decision by the CIM came at a great cost. Following the Uprising in 1900, income for the CIM dropped significantly and returning to the interior and also repairing of all damaged properties had inflated their expenses. The CIM faced many uncertainties, but not accepting compensation remained a firm decision.

The Governor of Shanxi, Ceng Chunxüan, agreed to offer compensation for the losses of local Christians. The local church leaders were waiting for Hoste to advise on how to proceed.^[33] Hoste had a challenging job to ensure integrity on both sides, that the local Chinese believers would not exaggerate any claims, and the officials would be fair in compensating the amount due to the local Christians. Both sides were looking to Hoste for help. Hoste, who had worked for ten years under a Chinese leader, Hsi, had won the confidence of both the local Chinese Church leaders and the government. Both sides had little trust in the other. The officials believed that the claimants would inflate their figures while the claimants felt that the officials would avoid responsibility and not give them fair treatment.

Hoste was eager that all claims would be honest and accurate. He therefore insisted that each claim was to be investigated carefully before it was given to the Governor. Also, there should be no “carelessness or overstating” of the claims with “careful and thorough examinations”.^[34] Hoste also made it very clear that none of the money received should go to the CIM, but for the native Christians only. So that every claim could be carefully investigated, Hoste felt strongly that the help of local church leaders was essential. Hoste selected over forty local leaders representing the different districts in the province and submitted the names to the Governor.^[35] The Governor accepted the names and informed the local officials that these names were formally appointed and accepted to “superintend the native indemnity”.^[36]

Hoste then wrote a subsequent letter to be sent out to all the Chinese Church leaders in Shanxi emphasising the importance of integrity.^[37] First, Hoste encouraged the local Christians that if they were willing to forgive their enemies and therefore not wish to claim compensation, they would do well. Second, if they would like to claim compensation because of bodily harm or property loss, “there must be no carelessness or overstating, lest God’s name be dishonoured before your enemies” and thus the official and the Church should have nothing to do with their affairs.^[38] Also, Hoste insisted that the leaders who had been appointed to manage these affairs must first make a careful and thorough examination of the claims.^[39]

d. Response from the governor

Hoste’s care and concern for the Chinese Church did not go unnoticed, particularly by Governor Ceng. Ceng was impressed by Hoste’s meticulous approach to working with the Chinese Church, ensuring the local believers submitted accurate and honest claims.

On 11 October, 1901 (the twenty-seventh year of the Kwanghsu dynasty), Governor Ceng, with the agreement of Hoste, issued an official edict. Placards were placed wherever the CIM had worked and suffered throughout Shanxi.^[40] Ceng greatly praised the CIM for not claiming compensation. The edict stated that the CIM wished for no indemnity and would rebuild the churches using its own funds. Ceng also commended the behaviour of these missionaries by stating that the Christian faith exhorted all men to live virtuously and all desire for revenge is discouraged. But, most importantly, Ceng particularly commended Hoste, for being able to carry out these Christian principles to the full and that his mode of action deserved the fullest approval as they had learned from their master Jesus.^[41] Also, Ceng saw for himself the action taken by the CIM for famine relief. During the first six months of 1901, in the aftermath of the Boxer Uprising, the CIM forwarded 15,000 taels^[42] to China for famine relief, mainly for the worst-hit Shanxi Province.^[43] In response, Ceng himself allocated another 10,000 taels to be distributed for famine relief out of his own accord.^[44]

e. Hoste saw the potential of the Chinese Church beyond persecution

Though Hoste made every effort to help the Chinese Church claim compensation for what was right, he did not focus on the suffering of the Chinese Church. Hoste had the foresight to see the potential of the Chinese Church rising to the challenge. He believed that the Boxer Uprising would accelerate the independence of the Chinese Church.

Despite the suffering of the CIM due to the Boxer crisis, Hoste’s vision on the establishment of the indigenous Chinese Church was best explained in an article, published in October 1900 Chinese Recorder (barely four months after the traumatic incident), entitled, “Possible changes and developments in the native churches arising out of the present crisis”. ^[45]

First, Hoste highlighted that change was necessary. He saw that “the future was pregnant with change. The abrupt removal and prolonged absence of the missionary must necessarily lead to great changes in its form and character.”^[46]

Second, Hoste indicated that the current system employed by missionaries did not encourage self-government in the native churches. He commented that under the current system, the work centred around the missionary who carried executive authority and financial control in their hands. Thus, the local believers were dependent upon funds administered by missionaries. “Such a relationship was not, to say the least, in the direction of developing in them the independence of thought and initiative in action.”^[47] Though Hudson Taylor himself was a firm believer in developing the indigenous Chinese Church, Hoste’s observation is that CIM missionaries fell far short of that standard.

Third, Hoste insisted that the authority of the missionaries should remain one of a spiritual nature, acting only as guides and exemplars and avoiding dependency. However, Hoste observed that the current system did not tend to produce such a relationship between the missionary and the native believers. He thus commented that the current system had “practically postponed the independence and self-government in the native churches indefinitely”.^[48] Hoste felt that this unhealthy relationship would hinder the Chinese mind to “withstand the missionary action and combat their views.”^[49] Without letting go, it would only indefinitely postpone the independence and self-government of the native churches.

Finally, Hoste believed that the present crisis, the Boxer Uprising, might, in the end, provide an opportunity for the native church to take on leadership in the absence of missionaries. Greater changes would certainly take place with the absence of missionaries “in whom the centre of gravity of power, influence, and initiative had rested”.^[50] This would lead to a period of greater re-arrangement in the mutual relationship with the native leaders. Hoste observed that those local Chinese leaders who were used to being only in the background “under the old regime would come to the front; and proving themselves equal to the facing of danger and bearing of responsibility, grow into leadership”.^[51]

Hoste urged all CIM missionaries to embrace the character of sympathy and exercise much humility. He recognised that while local believers were not free from faults, peculiar to their temperament and position, missionaries would need to “exercise much humility and patience in dealing with their self-will and self-complacency, calling for much tact, power of sympathy and quiet firmness in the foreigner”. ^[52] Hoste recognised that this was a considerable challenge to the CIM missionary community. However, he felt that the pain of a mindset change would be nothing compared to “the fundamental injuries to character, mental and spiritual caused by the bondage of an artificial relationship which much the individuals concerned may honestly wish it otherwise, produce uniformity of will and thought at the expense of manhood”.^[53]

The Boxer crisis had brought about a significant mindset change to the CIM and its workers under the leadership of Hoste, believing that the local Chinese believers would rise up to the challenge of taking responsibilities to lead the Chinese Church.

f. Summary of historical perspectives

The early church understood that suffering for Christ is part and parcel of being his disciples. Jesus had said to his disciples that they “must take up their cross daily to follow him” (Luke 9:23). The CIM missionaries understood and accepted that commitment. Yet the CIM’s decision of not accepting compensation “even if offered” in the aftermath of the Boxer crisis was most unexpected. There are a few important lessons we could learn from the response of the CIM.

First, we need to acknowledge that there could be a variety of responses to persecution. Not everyone agreed with CIM’s response. The Chinese Recorder in 1902 published an article from the New York Independent, by Charles Denby (1861-1938), the former minister to China, that emphasised “the rights of missionaries” in the context of the aftermath of the Boxer crisis

The missionary does nothing but good. He clothes the naked. He feeds the hungry and comforts the heavy laden. If in addition, he teaches Christianity, can he teach any better system of morality? Let there be reason in all these things, but do not by neglect to secure proper terms to deprive the Chinese of the right to have the assistance of these devoted agents of the cross who are surely but slowly spreading civilization.^[54]

Thus, the notion that the Chinese Church needed to continue to depend on foreign missionaries had remained strong in the mindset of many foreigners in contrast to Hoste’s conviction. Many Western churches and foreign Missions held onto the belief that the Chinese Church was too weak to stand on its own, particularly with crises like the Boxer incident. Hoste is right in encouraging all Christians to “embrace the character of sympathy and exercise much humility”.

Second, it is the importance of upholding integrity even in the midst of a crisis which bears witness to our Christian faith. While Hoste supported the Chinese Church to claim compensation for lives lost and property damaged, Hoste insisted that there should be no “carelessness or overstating” of the claims with “careful and thorough examinations”, lest God’s name be dishonoured.

Third, an authentic relationship is developed through journeying together with those in persecution and suffering. During the Boxer crisis, the young emerging Chinese Church offered a helping hand to the CIM missionaries, helping them to escape, to hide in safe places and to provide for them when the CIM missionaries were totally helpless. At the same time, the CIM leader, Hoste, saw the great potential of the Chinese Church to ultimately “come to the front and proving themselves equal to the facing of danger and bearing of responsibilities, growing into leadership” without depending on the missionaries.

Thus, the Boxer persecution, though as painful as it might be, brought growth to both the CIM and the Chinese Church, not in numerical number necessarily, but in faith, strength and trust, journeying together beyond the crisis.

III. A review of Christian persecution in the contemporary context

a. The global scene

Currently, various resources are available to inform us of the state of persecution around the world. One excellent publication is the book by Patrick Johnstone, The Future of the Global Church: History, Trends and Possibilities. Johnstone traces through church history, the “flow of persecution”. Other sources include research by the Pew Forum on Religion and Public Life, International Institute for Religious Freedom (IIRF), the Open Doors World Watch List, etc.^[55]

The Pew Forum reports that one-third of the world’s population is facing increased religious restriction, with the stark reality that seventy-five per cent of religious persecution is against Christians.^[56] The total number of countries with “high” or “very high” levels of government restrictions has been mounting as well. Most recently, that number climbed from 52 countries (26% of the 198 countries and territories included in the study) in 2017 to 56 countries (28%) in 2018.^[57] As of 2018, most of the 56 countries with high or very high levels of government restrictions on religion are in the Asia-Pacific region (25 countries, or half of all countries in that region) or the Middle East-North Africa region (18 countries, or 90% of all countries in the region). The Asia Pacific region also saw several instances of widespread use of government force against religious groups.^[58] 

Thomas Schirrmacher, Secretary General of the World Evangelical Alliance, made an important observation that those who face religious restrictions are not only Christians but also Muslims. However, Shirrmacher highlighted that it was the scale of persecution against Christians that has “no parallel”.

There is hardly a parallel to the fifty thousand Christians in the Indian state of Orissa driven from their homes between 2008 and 2009 and the five hundred people killed in these events. There is equally no parallel to the 100,000 Christians driven away by force of arms on the Maluku Islands of Indonesia during 2000–2001, where several thousands died. In Sudan and Nigeria, very large numbers of Christians died – huge in scale, however complicated the situation may be in these countries which are divided between Islam and Christianity. The enforced removal of hundreds of thousands of Christians out of Iraq during 2007–2011 is currently without parallel in the world of religions.^[59]

Others have recorded similar incidents of massive persecution in different parts of the world. For example, Patriarch Aleksei II estimated that by the late 1930s Russia’s Communist government was responsible for the deaths of some 80,000 Orthodox clergy, monks, and nuns. Executions of priests in 1918-19 and 1930-31 alone have been estimated at over 15,000 and 5,000 respectively, not counting deaths in prisons and labour camps.^[60] Historically, we shall also not forget the crucifixion of the twenty-six martyrs of 1597 in Nagasaki, Japan. “On signal, the executioners pierced both sides of each person’s body with a long spear up through the left and right ribs towards the opposite shoulder.”^[61]

b. Stages of Persecution

Various scholars have described the phases of the religious persecution of Christians. This begins as disinformation, becomes discrimination, and finally turns into full-blown persecution. “If no action is taken against discrimination, the fine line to persecution is easily crossed.”^[62] In many situations, persecution ends up as violent persecution. What starts off as rumours and disinformation gets propagated by the media and public opinion, which often turns against Christians. Often Christians themselves do not have access to the resources to rectify the disinformation. Thus, it slowly becomes regarded as truth. On more than one occasion, Christians in a particular country were thought of as working for the CIA with seditious activities.^[63]

Marvin Newell very helpfully describes the six different degrees of persecution from the teachings of Jesus in Matthew 10. Persecution can begin with the least form of hostility and then progresses in ascending order to the ultimate experience. Christ shows his disciples that they will be prevented outright from proclaiming the gospel (v. 14), rejected if given the opportunity (v.14), detained (v. 7, 19), abused (v. 17), pursued with the intent to harm (v. 23) and finally martyred (v.8).^[64]

It would be impossible to write a detailed record of current persecution of Christians from every region around the world, nor was it the intention in this paper. Thus, I have only given a few examples above. However, we need to acknowledge the grim realities of persecution. Schirrmacher indicates several reasons behind the worsening global religious freedom scenario as well as persecution.^[65] First, Christians are being oppressed by the respective majority religion or by control of religion by the government. In many places around the world, Christians remain the minority. Second, the large population size of a country has caused the government to increasingly control religious freedom out of concern for national security. Third, countries which had been colonised in the past seek to strengthen their own identity through a revitalisation of inherited religious traditions. They increasingly oppose, often violently, any religions considered “foreign”. Fourth, Christianity and particular groups of its representatives have become voices for human rights and democracy. Fifth, Christianity often jeopardises established corrupt business interests and their religious toleration. Finally, in many countries, there is a strong link between nationalism and religion, thus leading to the oppression of “undesired” religions in the country.

c. The modern secular west

It will be far from the truth to believe that persecution does not occur in the traditional Western Christian states. If we take persecution to mean “unfair treatment over a long period of time because of race, religion or political beliefs”, certainly this applies to the West as well. Janet Epp Buckingham, in “The Modern Secular West”, highlighted this truth. The kinds of restrictions Christians face in the secular West range from mild to severe, but are usually couched in the language of “tolerance”. They are often enforced by the laws of the countries. They may include freedom of public expressions of religion, including preaching, evangelism and free expression.

One case in point is a Swedish pastor who faced criminal charges for preaching a sermon in his church on the biblical view of homosexuality. He was initially found guilty and sentenced to one month in jail for expressing “disrespect” to homosexuals. This was finally overturned in the light of the European Convention on Human Rights.^[66] A Canadian pastor requested the use of a public park stage in the centre of town for a play. He was rejected on the basis that religion is controversial. When his church put on the play regardless of having a permit, the pastor was charged with trespassing. However, in the end he successfully defended his actions on the basis that he had attempted to get a permit.^[67] In other countries like Britain, nurses and professional caregivers have faced professional discipline for offering to pray for patients and clients.^[68] France has been in the vanguard of restricting religious clothing. It was the first Western country to ban the wearing of religious symbols in public schools, referred to as the “headscarf ban”. Christian students who stand up for their beliefs are humiliated. Students have even been arrested for erecting pro-life displays on campuses.^[69] Legal protection for human rights has become a double-edged sword.

In William Barclay’s commentary of the gospel of Luke, he mentioned that Jesus promised his disciples three things – that they would be completely fearless, absurdly happy, and in constant trouble. We must not be tempted into the illusion that the world is actually a friendly place that does not mind our identifying with Jesus. As a matter of fact, it is the opposite: “If the world hates you, keep in mind that it hated me first” (John 15:18).

d. Wang Ming Dao and the indigenous Chinese Church

Wright Doyle and Yading Li wrote a moving article on the life of Wang Ming Dao, a man “in trouble”. ^[70] Wang, born in 1900, the year of the Boxer Uprising, is widely recognised as one of the most influential and respected Chinese Christian leaders who worked to build the indigenous Chinese church. He became a pastor in Beijing. His church, the Christian Tabernacle, grew steadily and by 1949 had a membership of about 570, making it one of the largest evangelical churches in Beijing at that time. Wang took a firm stand against any form of political involvement. Under the guidance of, and supported by, the Communist Party, the Three-Self Patriotic Movement (TSPM) was organised to direct the nationwide Christian church. However, Wang refused to join the TSPM.

In September 1954 an accusation meeting was called by authorities, with attendance required from all churches of the city. Many were incited to criticise Wang, making ugly charges against him, in the summer of 1955. On August 7, 1955, he preached his last sermon at the Tabernacle, taking as his Scripture, “The Son of man is betrayed into the hands of sinners”. Wang was arrested, along with his wife and eighteen young Christians, and taken to prison. Wang was sentenced to fifteen years in prison for what was called “resistance to the government”. After being confined in a cell for a period of time, he cracked and signed a confession. He was released, but he had a guilty and grieved conscience. When his mind returned to normal, he and his wife agreed that he must tell the authorities that his statement had been made under duress and did not represent his true feelings. He finally revoked the previous confessions in 1958 and was immediately returned to prison for 22 years; his wife was sentenced too, to prison and labour camps.

Despite the long years of imprisonment, Wang never criticized communism as an ideology, as some have averred, and he never opposed the government or called for it to be overthrown, though he was accused of being a “counter-revolutionary”.^[71] Wang made a clear stand on the separation of church and state. Yet, he vigorously opposed any evils or injustices that occurred in society and he insisted that Chinese Christians should live a holy life.

What can we learn from Wang’s life? It is his uncompromising stance in preaching the gospel of Jesus Christ even under persecution. The hallmarks of his preaching were repentance, holiness, purity, and truth. He spoke strongly against a false gospel, a compromised gospel. “We must exert all our strength to oppose the false gospel… For the sake of the commission that God has entrusted to me, for the protection of the church, for the good of mankind, and for the glory of God.” (Spiritual Food, 127).

e. A call to unceasing prayer

In Matthew 24 in the “Parousia Discourse”, Jesus gave the disciples a stern warning about the end of the world’s history. The kingdom has come with the first coming of Jesus. It has been inaugurated, but it has not yet been consummated. Disciples are citizens of two countries. They belong both to this age and to the age to come. They live at the intersection of the ages, hence the glory and the shame of the Christian life and the Christian church. As Michael Green points out, “Hence the ambiguity of Christian experience. We are not what we were, but equally, we are not yet what we shall be. The kingdom inaugurated at the first coming of Jesus will be consummated by his return at the end of history.” ^[72]

Jesus warned his disciples in Matthew 24 about the sufferings to come. They will, as he had predicted already, be persecuted and hated (v. 9, 21, 29). The persecution is to come from all nations, and the disciples will be handed over to be persecuted and put to death because of our association with Jesus (v.9). This persecution will take its toll, in that many will fall away and lawlessness will lead to the cooling off of love.^[73] Yet the gospel of the kingdom will be preached to the whole world, and then the end will come.

As global Christians, we share the pain, scars and bruises and hear the cries and distress of our persecuted brothers and sisters. We may be living in a comfortable safe environment, but we cannot pretend not to know.

First, there is a need for accurate, comprehensive information. Too often, exaggerated or false reports are available on the internet. What starts off as a rumour slowly becomes an accepted fact. Stories should be confirmed from multiple sources. Miriam Adeney rightly points out that good stories or biographies need to include the right context, sin and failures, as well as honour and dignity.^[74] Stories of persecution should not be motivated by sensationalism but should drive us to prayer.

Second, accurate comprehensive information should drive us to urgent prayer for the persecuted Christians. All stories should begin, end and be infused with prayer. The late president of the Institute on Religion and Democracy, Diane Knippers said:

Pray not only for a broken heart, but a big heart. Your heart will be broken. You will weep. Sometimes you will be tempted to pull away. You will feel guilty because you have so much – materially and freedom. Pray for a heart big enough to obey the God of the nations. Big enough to embrace a child sold into slavery. Big enough to remember Chinese Church leaders. Big enough to play your part in the household of faith.^[75]

Third, there needs to be thoughtful advocacy and prayerful action. No matter where we stand on the understanding of the separation of church and state, Jesus has encouraged his disciples to be the light of the world (Matthew 5:14). Light exposes darkness. Effective advocacy demands courage, creativity, and wise communication through various means, including social networks, arts, music, drama, film etc. In this way, God’s people are well informed, and governments are made aware of the situations.

IV. Conclusion

The early church disciples were not depicted as being passive recipients of persecution. They took the initiative to the end. They proclaimed Christ courageously and entrusted themselves to God. They were the victors over, not the victims of, persecution.

The CIM missionaries understood and accepted the cost of sacrifice. The CIM’s decision not to accept compensation, even if offered, in the aftermath of the Boxer crisis was most unexpected. Yet out of the Boxer crisis, the church began to grow. As Hoste indicated, the Chinese Church ultimately came to the front, proving themselves equal to the facing of danger and bearing of responsibilities, growing into leadership.

Finally, there is no evidence that persecution is on the decline. Jesus warned his disciples in Matthew 24 about the sufferings to come. As global Christians, we must help to distribute accurate and comprehensive information, encourage urgent prayer, and take courageous and thoughtful steps to help both Christians and the authorities to be well-informed so that they can take appropriate action.

Let me end by referring to the Celtic Christians’ “tricoloured theology of martyrdom”. White Martyrdom spoke of the costly pain of leaving behind family, clan, and tribe to spread the gospel of Christ. Green Martyrdom spoke of self-denial and penitential acts that led to personal holiness. But Red martyrdom spoke of persecution, bloodshed, or death.^[76]

As Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it.” (Matthew 16:24-25)

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FOOTNOTES:

[1] Dietrich Bonhoeffer, The Cost of Discipleship, first published in 1937.

[2] History.com Editors, “Anti-Nazi theologian Dietrich Bonhoeffer is hanged”, https://www.history.com/this-day-in-history/defiant-theologian-dietrich-bonhoeffer-is-hanged, accessed August 1, 2022.

[3] Chee-Chiew Lee, When Christians Face Persecution – Theological Perspectives from the New Testament (London: Apollos, 2022), 3.

[4]Glenn M. Penner, In Shadows of the Cross- A Biblical Theology of Persecution and Discipleship (Bartlesville: VOM Books, 2004), 22-27.

[5] Chinese Recorder, 1900, 511.

[6] Todd Johnson and Gina Zurlo, “Christian Martyrdom as a Pervasive Phenomenon”, Springer, Volume 51, Number 4, July/August 2014, 2-9.

[7] Penner, 118.

[8] John Stott, The message of Acts: the Spirit, The Church & the World (Leicester: Inter-Varsity Press, 1994), 99.

[9] Idem.

[10] Ibid., 26.

[11] F. F. Bruce, The Book of the Acts, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co, 1988, 8-10.

[12] John Stott, The message of Acts: the Spirit, the Church & the World (Leicester: Inter-Varsity Press, 1994), 105.

[13] Keener, Acts, vol. 2, 1145-1148 quoted in Chee-Chiew Lee, When Christians Face Persecution, 65.

[14] William Ramsay, St Paul the Traveller and the Roman Citizen (London: Hodder & Stoughton), 287.

[15] Joseph Esherick makes a detailed analysis of the origin of the Boxers in his book, The Origin of the Boxer Uprising (Berkeley, California: University Press, 1987). He claimed that “there is no major incident in China’s modern history on which the range of professional interpretation is as great”, indicating the complexity in understanding the Boxer incident. Another detailed analysis can be found in Latourette’s book, A History of Christian Missions in China, 501-526. Previous work by Chinese scholars can be found in Wu Jingheng and Cai Yuanpei, ed., Yihetuan Yundong Shi (History of the Boxer Movement), (Shanghai: Shang Wu Yin Shu Guan, 1931), 75-78. However, more recent studies have been conducted and were presented at a conference in 2001 at the School of Oriental and African Studies in the UK which resulted in the publication of the book, by Robert Bickers and R. G. Tiedemann, The Boxers China and the World (Plymouth, UK: Rowman & Littlefield, 2007) which gives a more nuanced understanding of the Boxer Uprising.

[16] Chinese Recorder, 1901, 150.

[17] Latourette, A History of Christian Missions in China, 512, 517.

[18] A. J. Broomhall, The Shaping of Modern China, Part VII-It is Not Death to Die, 638.

[19] Ibid.

[20] For all the names of martyred CIM missionaries, see Irene Cheung ed., Christ Alone- A Pictorial Presentation of Hudson Taylor’s Life and Legacy (Hong Kong: OMF Hong Kong, 2005), 109 and A. J. Broomhall, Hudson Taylor’s Life and Legacy, Appendix XXXIII, 90.

[21] Brandt, Massacre in Shansi, 264-67.

[22] Ibid.

[23] A. J. Broomhall, Hudson Taylor’s Life and Legacy, Part VII-It is Not Death to Die, 725-826.

[24] A. J. Broomhall, Hudson Taylor’s Life and Legacy, Part VII-It is Not Death to Die, 727.

[25] Ibid., 726.

[26] Ibid., 730.

[27] Ibid., 724.

[28] A. J. Broomhall, Hudson Taylor’s Life and Legacy, Part VII–It is Not Death to Die, 722.

[29] Kaiser, Christian Missions in Shanxi, 110.

[30] A. J. Broomhall, Hudson Taylor’s Life and Legacy, Part VII–It is Not Death to Die, 729.

[31] See some examples in Luella Miner’s book, China’s Book of Martyrs: A Record of Heroic Martyrdoms and Marvellous Deliverances of Chinese Christians during the Summer of 1900 (New York: Pilgrim, 1903).

[32] Marshall Broomhall, Martyred Missionaries of the China Inland Mission, 270-272.

[33] A. J. Broomhall, Hudson Taylor’s Life and Legacy, Part VII–It is Not Death to Die, 728.

[34] Ibid., 728-729.

[35] China’s Millions, 1901, 163. See Figure 3.2.

[36] Ibid.

[37] Only the English translation is available in China’s Millions. The original letter which was written in Chinese could not be traced.

[38] China’s Millions, 1901, 163.

[39] Ibid.

[40] China’s Millions, March 1902, 33, 36.

[41] China’s Millions, 1902, 36. The record of the full letter in Chinese was published in the 1902 China’s Millions, 36. Also see Qingmo jiaoan (Late Qing Incidents), Volume III (Beijing: Zhonghua Shuju, 1998), 187-208.

[42] A tael was a former monetary unit in China and East Asia.

[43] China’s Millions, 1901, 146.

[44] A. J. Broomhall, Hudson Taylor’s Life and Legacy, Part VII-It is Not Death to Die, 731. Also China’s Millions, 1902, 9.

[45] D. E Hoste, “Possible Changes and Developments in the Native Churches arising out of the Present Crisis,” in Chinese Recorder, October 1900, 509-512. Also published in the book by Marshall Broomhall, Martyred Missionaries of the China Inland Mission- Perils and Sufferings of Some who Escaped (London: Morgan & Scott, 1901), 279-281.

[46] Ibid., 279.

[47] Ibid.

[48] Marshall Broomhall, Martyred Missionaries of the China Inland Mission, 280.

[49] Ibid.

[50] Ibid.

[51] Ibid., 281.

[52] Ibid.

[53] Ibid., 281-282.

[54] Chinese Recorder, 1902, 147

[55] For a comprehensive list, see William D Taylor, Antonia van der Meer, reg Reimer, Sorrow and Blood-Christian Mission in Contexts of Suffering, Persecution, and Martyrdom, Pasanda, CA: William Carey Library, 3-4, 513-518.

[56]Ibid. 3,

[57] https://www.pewresearch.org/fact-tank/2018/06/21/key-findings-on-the-global-rise-in-religious-restrictions/, accessed October 7, 2022.

[58] Ibid.

[59] Sorrow and Blood, 53.

[60] Sorrow and Blood, 196.

[61] Yuki, D. R., The Martyr’s Hill Nagasaki, Nagasaki: Twenty-Six Martyrs Museum, 2002. 14.

[62] Charles L. Tieszen, “Re-Examining Religious Persecution Constructing a Theological Framework for Understanding Persecution”, Religious Freedom Series, Bonn: Verlag für Kultur und Wissenschaft (Culture and Science Publ.), 2008, 46.

[63] Sorrow and Blood, 12-14.

[64] Ibid., 92.

[65] Ibid., 11.

[66] Blood and Sorrow, 223.

[67] Ibid.

[68] Ibid, 225.

[69] Ibid., 223.

[70] Biographical Dictionary of Chinese Christianity, http://bdcconline.net/en/stories/wang-mingdao, accessed October 7, 2022.

[71] Ibid.

[72] Michael Green, The Message of Matthew: the kingdom of heaven (Inter-Varsity Press, 2000), 250.

[73] Richard France, Matthew: an introduction and commentary, (Vol. 1) (Inter-Varsity Press, 1985), 341-242.

[74] Miriam Adeney, “How Saintly should Biographies be?”, Sorrow and Blood, 159-166.

[75] Faith J. H. McDonnell “Accurate Information, Urgent Intercession, Thoughtful Advocacy, and Courageous Action”, Sorrow and Blood, 482-485.

[76] See Yvonne and William D. Taylor, “Final Themes- Lessons from Celtic Christianity”, Sorrow and Blood, 475-476.