Chinese Spiritual Enlightenment in a Church

BEIJING — The Catholic faith is alive and flourishing in the Diocese of Beijing.
That is the message the people of the North Church, Beitang in Chinese, want to convey and is evident upon a visit there. I attended Mass in the church and spoke with the pastor, Father Peter Liu Yongbin, and associate, Father Sun, during a recent visit to China’s capital city.

My husband, Brian, and I were visiting our son, Jason, daughter-in-law, Christina, and new baby granddaughter, Mayfair Gina. Jason is working in Beijing as the Northeast Asia representative for the American Friends Service Committee, a humanitarian organization started by the Quakers in the 1940s. He is fluent in Mandarin Chinese and helped me obtain the interview with the priests and parishioners of Beitang. He also served as translator.

Historical context

A bit of history is needed to appreciate the resiliency of the Church in China. Before leaving for Beijing, I met with Father Ron Chochol, chaplain and director of pastoral care at Mother of Good Counsel Home in Normandy, who has visited China many times and is active with the U.S. Catholic China Bureau, which fosters communication and friendship with the people of China through sharing Gospel values.

Father Chochol provided materials on the historical, cultural and organizational aspects. Beijing has four main Catholic churches: Beitang (the North Church), Nantang (the South Church), Dongtang (the East Church) and Xitang (the West Church). There are a few smaller Catholic churches, but they are not as well known.

Beitang, which is also called Savior, is the largest Catholic church in Beijing, with a congregation of about 10,000. Beitang was established by the Jesuits in 1693 when they moved from the South Church to begin a new mission in the north. The Vincentians took charge of the church in 1773.

The church changed hands several more times during the next few years. In 1887 the present structure was erected on a new site under the direction of the Qing government. The construction of the church was documented by an imperial decree, which can still be viewed in the pavilion next to the church. The building was severely damaged during the Boxer Rebellion of 1900 and closed during the Cultural Revolution. It was repaired and re-opened in 1985, and now has the largest congregation in all Beijing.
Beitang today

The exterior of the church is light gray and has a large, round window in the upper center and two bell towers that rise 72 feet.

The interior of the church sports wooden pews, colorful statues, stained-glass windows and striking arches that soar to the ceiling. Large banners with Chinese characters hang from the pillars. There is a main aisle and two side aisles, and at each end of the sanctuary are electronic message boards that display the words to the songs and prayers in Chinese.

At the Mass we attended, several people knelt at the confessional booths in the back of the church, as the Sacrament of Reconciliation was available during the Mass. The church was nearly full, with people of all ages making up the congregation.

Families sat together. Some people were with a friend or spouse, and some were alone. The 10 a.m. Mass we attended is known as the children’s Mass. The youngsters gave the readings, prayed the petitions and brought the gifts to the altar. There was also a children’s choir and a blessing of children and babies after Communion.

Some of the churches in Beijing have Mass in Latin and English also, but at Beitang the Mass is only in Chinese.

Other than the language, the Mass was the same as anywhere in the United States with a few cultural variations. A clacking sound directed the congregation to sit, stand or kneel. After the homily everyone applauded, and at the exchange of peace the faithful turned to their neighbors and bowed deeply from the waist.

Immediately after the Mass, attendants rushed to set up two kneelers covered with a white cloth, while florists tied large bouquets of flowers to the ends of the pews. In a few minutes, a wedding would take place. With so many parishioners and so few priests, weddings and baptisms often follow the Masses.
Sundays are busy days for the priests in the North Church. While the wedding was taking place, Jason and I found Father Liu in his office where he agreed to answer a few questions for the Review. After about an hour, Father Liu had some church business to attend to, and he called for his associate, Father Sun, to finish our conversation.

Embracing the faith

From the priests and parishioners of Beitang, I learned of the differences between Catholics in the United States and those embracing the faith in China. It is not too difficult to be a Christian in the United States. Our country was established on Judeo-Christian ethics. The founding fathers embedded God in the foundation. The name of God is invoked in the Constitution and printed on our currency. We pledge allegiance to one nation, under God. With God so ingrained in the culture, even if we stop going to church, we are never completely cut off from Him.

The history of China is vastly different. In its long history the practices of Buddhism and Daoism, along with the influence of Confucius, had taken root well before Jesus came. Recently, atheism has been added to the mix.

To accept Jesus in a land where historically God has had so little presence is indeed swimming against the tide. If people do not actively seek Him by joining a faith community, God is simply not there. There are about 300 million Chinese who profess some sort of religion. For the remaining billion, God does not exist.
Yet there is hope. About 2,000 new Catholics are baptized each year in Beijing, and half of those baptisms occur at Beitang.


Welcome

According to Fathers Liu and Sun, there are three channels by which converts come to the faith. Some hear about Catholicism and find a church on their own. Some walk into a church as tourists, learn what it is all about, and decide to join. Others are invited by family members or friends.

A few years ago, the faith was mainly a family affair, passed on from parents to children, and the churches tended to shut the doors on nonCatholics. Recently that policy has changed, and the churches have become much more open.

Anyone who walks in is welcome to stay and observe. The North Church offers a variety of activities for the community. One need not be Catholic to attend. For the children, in addition to the children’s Mass and choir, there are after-school programs that offer help and encouragement with homework and studies. Religious instruction is available only if it is requested.

Proselytizing is strictly prohibited in China. Socials and outings help teens and those in their 20s meet other young Catholics. This is especially important for those who may be seeking a future spouse.
Volunteer opportunities are available for senior citizens, and a program for migrant workers helps those who find themselves alone and frightened in a big city. Beitang helps them with material needs as well as provides a sense of community and a comforting environment.

Recently large numbers of young people have converted to Catholicism. They are passionate about their faith, but often they are confused as to how to express it.

Although the Jesuits came to China in the 1600s, the tumultuous history of the country has not allowed the faith to take root and mature. As soon as the Church gained a foothold, circumstances forced it back to its starting point. The new Catholics, though passionate, are often in need and look to Jesus to provide for them.

As the priests at the North Church explained, U.S. Catholics have come to understand the responsibilities of the faith. A good Catholic or Christian asks, “What can I do for God? How can I help my neighbor?” Giving to charity and volunteering time and talent are accepted as a crucial part of our faith.

Chinese Catholics have not yet reached this level. The attitude more often is “What can God do for me?” Sacrifice and acts of charity are still somewhat foreign concepts. The work of the Church is very complex and delicate here, as it involves leading the new faithful to change their way of thinking.


As Father Liu put it in his homily during the Mass, receiving the body and blood of Jesus gives us eternal life, but it also comes with responsibilities. We cannot receive Him in the Eucharist and do nothing. We must follow His teachings and strive to be like Him, the priest said.

Church and state

After we left the North Church, we met with Stephan Rothlin, general secretary for the Center for International Business Ethics and chief editor for the Journal of International Business Ethics. He has a doctorate and is an expert on culture and the Church in China.

Rothlin agreed with the points made by the priests at Beitang and explained the relationship between the Church and the government. The North Church as well as all the other churches mentioned earlier are part of the official government-approved Catholic Church. The Diocese of Beijing, however, is in full communion with the Church of Rome, since Pope Benedict XVI has approved the selection of the current Bishop, Joseph Li Shan.

All sacraments are valid, and religious instruction is allowed as long as it is done at the request of the recipient and not proselytizing. The sale of Bibles and religious books and materials is allowed. The largest bookstore in Beijing has more than 700 books on Catholicism. Because of the rules on proselytizing, priests do not appear in public wearing a Roman collar, nor do religious walk around wearing habits or crosses.

The two seminaries in China are both government approved, but everything that is taught is in accordance with Catholic doctrine. Recently there has been a limited exchange of priests between the U.S. and China. The priests study ways other churches and cultures deal with problems of the faith.

The Church in China, though in many ways still in its infancy, is very much alive and growing. According to estimates, there are about 60,000 Catholics in Beijing, with more people coming to the Church every day. Let us pray for our Chinese brothers and sisters to remain strong in their new-found faith and that the churches in China will continue to flourish.

Tower, a member of St. Ambrose Parish in South St. Louis, is a freelance photographer whose work appears frequently in the Review.

Women religious in China

In the life of the Catholic Church in mainland China, women religious play a fundamental and indispensable role in pastoral care, evangelization, charitable and social work.

They befriend and console abandoned children, disabled persons, old people left alone and people with AIDS or leprosy. They are called “the guardian angels of hospital wards,” always present for every emergency, including earthquakes.


Although they never speak explicitly of the Gospel or try to forcefully evangelize, their presence and service are the most convincing witness. Without clamor or slogans, the sisters soon draw people to become followers of Christ.

U.S. Catholic China Bureau

The U.S. Catholic China Bureau offers extensive resources on China. Founded in 1989, at the initiative of the Society of Jesus and Maryknoll with the affirmation of the U.S. bishops’ conference, it represents a cross-section of Catholic organizations and individuals. The bureau:

• Works to promote understanding among U.S. Catholics about the Catholic Church and the situation of Catholic communities in China. It seeks to engage American Catholics in a new missionary partnership with Chinese Catholics.

• Compiles information on various service opportunities in China such as the Association for International Teaching, Educational and Curriculum Exchange (AITECE) Teaching Program, the Maryknoll China Service Project and New China Link.

• Offers a religious study tour to China in the fall of 2011.

• Takes part in the annual Missionary Cooperative Appeal, with Father Ronald Chochol giving talks in parishes in the St. Louis Archdiocese.

For information contact the U.S. Catholic China Bureau at Seton Hall University, South Orange, NJ 07079-2689 (973) 763-1131 or chinabur@shu.edu. The website is www.usccb.net.

The religions of China

Buddhism — Buddhism is classed as a religion and philosophy based on the teachings of Siddhartha Guatama around the fifth century B.C. The word Buddha means awakened or enlightened. Those who practice this religion seek to attain a state of perfection or Nirvana by adopting a strict code of moral discipline. It is believed that as a person cleanses himself of worldly behaviors or desires and looks inward to the True Self by practicing the spiritual codes of discipline, he will become free of suffering. A belief in God is not necessary, and anyone who attains a state of enlightenment becomes a Buddha.


Daoism or Taoism — Dao is the word used to describe a collection of religious or philosophical practices dating back to the fourth century B.C. Two Chinese philosophers, Laozi and Zhuangze, are credited for establishing the school of thought. The word dao means way or path. It is difficult to define exactly what the dao is. It is often referred to as a reality or oneness in the universe, through which all things emerge or return. The process by which this occurs is called the de, translated as energy. Two of the forces in this constant transitioning are the yin and yang, or male and female. Daoists generally strive to live harmoniously with nature, and practice the virtues of compassion, moderation and humility. There are many variations on the central themes of Dao, which give way to different religious practices.


Confucianism — Confucius was a Chinese philosopher who lived from 551 to 479 BC. He developed a complex system of social and ethical principles that have had great influence over China and other nations of East Asia. One of the main premises of Confucianism is that people should be instilled with a sense of propriety and correctness so they have a sense of shame. Simply punishing people after they have broken the law causes them to behave out of fear of punishment. Instilling a sense of shame causes them to behave out of a fear of losing face, and thus they become self-governing. Confucius also established the idea of meritocracy, or advancement based on one’s own virtue and ability rather than noble blood lines or class status. He also developed the concept of filial piety, respect for elders, including deceased relatives, and loyalty toward family, spouse and friends.

In addition to these religions, a small percentage of the Chinese population are Muslims, and there are various Christian communities other than Catholics.

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