The poor Chinese (along with North Koreans) seem to be the target of ratbag, "Jesus obsessed' Christian cultists from all over the world, and have been since the first Opium war (1839-1842), when the Christian British demonstrated how efficient the Christian British were at blasting people to bits, and as a consequence of their victory were able to force the Chinese government to allow them to sell Opium to the Chinese that would turn them physically into addicts, but also forced them to allow Christian missionaries into China, in an attempt to mentally addict the Chinese to Christianity.
So we find in history, this resolution passed unanimously at a meeting of the London Missionary Society in Exeter Hall in 1843:
'... thanksgiving to God for the war between China and Great Britain, and for the greatly enlarged facilities secured by the treaty of peace for the introduction of Christianity into that Empire.'
(Beeching J., The Chinese Opium wars, 1975, p.164)
It wasn't long before various Christian organisations, obsessed with preaching Jesus to the pagans, had established missions all over China. And, in less than ten years, a native form of Christianity that came to be known as the Taiping Tianguo — the Heavenly Kingdom of Great Harmony, had learned to emulate their fellow religionists from Europe and attempted to takeover China, on the pretense of expelling the demons. They nearly succeeded, but their fellow Christians from Europe, watching the establishment of this Christian kingdom centred in Nanjing (where these days, the world's largest Bible printery churns out millions of Bibles) then decided that they would prefer to deal with the old 'demonised China' (as easier to manipulate) than the new Christian China, whose leadership may have been less compliant, and placed their considerable military resources at the service of the demons to defeat the angels guiding the new Christian China. Untold millions were killed in this attempted Christian takeover of China, somewhere between 20 million and 50 million. Entire cities were left uninhabited from the rebellion and its put-down. Dead bodies choked rivers and streams. If you wanted an image of Jesus the lamb, slaughtering the inhabitants of the world, you could've found it in the China of the time.
But that wasn't all the evil, that semitic religion brought to China. Concurrently, there were Muslim rebellions in Yunnan (maybe supported by the French) and in Gansu, where an Islamic 'new teaching' seems to have encouraged millenial ideas as with the Taiping. More millions died in these wars.
I quote these events to demonstrate why there is a certain chilly apprehension in official China as to the activities of religion. Unlike the west, where any conniving ratbag religion can con their way into people's minds and rob them of their lives (and more likely their money). The Chinese preference is to place these organisations under state observance. When you consider the example of the 19thC (and there is much, much more in Chinese history, you can see the wisdom of the Chinese approach.
Which leads me to this post. Yesterday, the Chinese Global Times (English, web edition) published this article by a Chinese religious scholar that sets out their thinking about religion in contemporary China. I thought those interested in the progress of China may be interested.
Web reference: http://www.globaltimes.cn/content/849051.shtml#.UyiXN_mSx8E
Religious infiltration in various forms poses danger for society Global Times | 2014-3-17 19:38:01
By Mi Guanghong
In recent years, different religious sects have expanded their influence in China, showing an extensive interest in participating in China's political affairs. But meanwhile, foreign elements are penetrating China by making use of different forms of religion.
There are various ways of penetration. Those who try to overthrow China's regime and the socialist system under the disguise of religion are dangerous.
Besides, the religious organizations that do not hold an anti-China stance politically but attempt to interfere in China's religious affairs should also be watched out for.
With the exception of Taoism, major international religions have all challenged the religious sovereignty of China, intruded into the principles of independence in the management of churches. China's religious pattern has met unprecedented challenges.
Some hostile overseas forces are doing missionary work in China's western regions which aim at interfering religious freedom.
The three forces in the Xinjiang Uyghur Autonomous Region, namely religious extremists, ethnic separatists and international terrorists, commit subversion with the support of the East Turkestan Islamic Movement under the disguise of a "holy war."
Meanwhile, the Dalai group has been grabbing the leadership of Tibetan Buddhism and fanning the flames of resentment, in an attempt to press the Chinese government and seek the "independence" of Tibet.
The more China opens up itself, the more it should insist on the principles of independence in the management of churches and resist external penetration.
As the number of religious groups and believers increases, the task of managing religions in China has become tougher.
It is worth considering establishing a religious law enforcement team to secure legal religious activities in China.
Grass-roots religious departments can undertake important tasks by enhancing intelligence work and properly dealing with religious penetration.
Taoist beliefs originated from China, but were fostered and enhanced in other countries, reflecting the shortage of talent studying religion.
Therefore, we must attach great importance to the cultivation of talent, and the education level of religious staff must be raised.
But meanwhile, it should be stressed that any religious activities that violate Chinese laws and regulations should be dealt with severely.
Authorities that monitor these activities must also avoid public panic that is caused by rumor.
Besides, we should protect the passion of the religious field to carry out philanthropy activities but prevent campaigns under the pretense of charity.
Religious development must be guided with a softer and more flexible approach, and its further legalization and standardization should be promoted.
The author is a scholar of religious studies based in Beijing. [email protected]