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This paper argues that Chinese Australian Christians have unaddressed wounds of internalized racism and a colonized and colonizing mentality that adversely impacts their evangelistic witness and mission work by elevating Anglo-centric Christianity and subordinating their own ethno-racial status. Drawing on theoretical analyses, the sources of internalized racism and colonial mentality in Chinese Australians are first outlined within their ancestral countries of Hong Kong and Malaysia, and then their host country of Australia. Second, the essay explains how Anglo-centric Christianity impacts Chinese Australian Christians in the academy and then in missions, perpetuating prejudice towards one's own ethnic group, complicity in racialized systems, as well as elevating Anglo-centric Christian thought as biblically normative. Third, the paper shows how the rise of Asian Christianity could further privilege Anglo-centric theologies at the expense of indigenous and/or Asian theologies. Consequently, internalized racism and a colonial mentality negatively affect the mission endeavours of Chinese Australians, particularly to new Chinese migrants and other people of colour. Finally, proposed ways to combat internalized oppression will be offered so that Chinese Australian Christians and other diasporic Christians living in the West do not perpetuate systems of racial injustice in the name of Christ locally or overseas through mission. [ABSTRACT FROM AUTHOR]

After the political reforms that followed the death of Mao Zedong, Chinese Catholics were gradually allowed to reestablish their churches and resume public gatherings. Yet this opened serious challenges. After decades of persecution and isolation, which reshaped the ways Chinese Catholics worshipped and perceived themselves, they needed to redefine Chinese Catholicism. Is performing specific rituals in both Latin and a local dialect, at home and in secret, enough to be Catholic? Who holds the religious authority to effectively administer the sacraments? To what extent is a formal relationship with the Pope necessary to remain Catholic? This article explores how Chinese Catholics have searched for support from outside their family circles and the People's Republic of China to answer their questions. This paper argues that in a rapidly changing politico-economic context marked by strict administrative control, Chinese Catholics have reestablished contacts with Global Catholicism through networking with missionary societies. More specifically, I look at collaborations which Chinese Catholics have established with the Paris Foreign Missions (MEP) to reassess the missiology of Chinese Catholicism. Discussing the evolving nature of these relationships after 1978, I show that the reconstruction of Catholicism in China has been a multilateral enterprise in which local Catholics have had to navigate political adversity, socio-cultural changes, and the Post-Vatican II reformation of worldwide Catholicism. In so doing, Chinese Catholics gradually moved outside of the intimacy of kinship groups and pre-defined rituals to engage actively with modernizing Chinese society and transforming world Catholicism. [ABSTRACT FROM AUTHOR]

This paper offers a missiological reflection on the construction of Mainland Chinese ethnic and racial identity. Through a survey of scholarly literature on both the ethnic classification project in Mainland China and "yellow" as a racial designator in Western imagination, this article demonstrates their fluid, constructed, and imagined nature in the context of power, inequality, and vulnerability. While these imposed constructions are contested and negotiated, they are also, to varying extents, shared and accepted. This article also argues that such constructed identities and imaginaries can powerfully shape our understanding and encounter with others in our increasingly diverse and interconnected world. For the Christian, Jesus' humble, self-giving, sacrificial love and service should shape our identity and relationship with others in ways that transcend our inherited ethnic and racial identity constructions. As citizens of heaven, Christians – in both their attitudes and practices – should thus model an alternative to the ethnic and racial division and brokenness already evident in the church and the world. [ABSTRACT FROM AUTHOR]

The emergence of Chinese evangelicals as missionaries in the first half of the twentieth century is an understudied topic. This paper thus seeks to foreground their voices by focusing on their Southeast Asian evangelistic work. By drawing on publications related to the Chinese Foreign Missionary Union and Alliance Bible Seminary, it is clear these missionaries were able to show their competency as transnational, inter-cultural workers that could undertake effective missionary work. This is shown in three ways. First, I argue that these evangelicals sought to carve out the South Seas (Nanyang) as a "Chinese" mission field by constructing narratives that emphasized a Chinese-Christian obligation to evangelize the region. Second, these evangelicals added a racial dimension to these narratives by claiming that they were more suited to evangelize the Nanyang peoples. Thirdly, I suggest that they eschewed "top-down" missionary methods and employed a grassroots approach in their engagement with different communities. [ABSTRACT FROM AUTHOR]