In today's Chinese Christian community, many churches are once again seeking denominational identity, moving toward a path of "re-denominationalization." This trend is not only about choosing denominational traditions and theological positions but also about strategies of survival and directions for development in contemporary Chinese society.
Pastor Chen, a church leader from northern China, recently shared his observations and reflections on this phenomenon, believing that it brings "more benefits than drawbacks" to the church in China.
Historical Background and Present Situation
"After the Cultural Revolution, churches in the Chinese mainland were mainly rural, relying on the work of the Holy Spirit, often accompanied by miracles and signs. For a long time, this was the dominant mode of growth." Chen explained, "On top of that, multiple political movements had already erased most denominational distinctions within Chinese churches."
This process of "de-denominationalization" allowed many emerging churches to flourish independently without historical roots or theological inheritance. Yet after three or four decades, amid social change and the needs of church development, many now recognize the problems of lacking denominational identity: theological confusion, organizational weakness, and vulnerability to heretical infiltration.
Chen cited a church in North China with over a century of roots. Originally founded by Dutch missionaries, it has been actively seeking to reestablish ties with the Dutch church in recent years. "Essentially, it is about 'returning to their roots,' seeking a future path for the church," Chen said.
Practical needs are a key motivation. "Some small churches are weak in both size and strength. They can't pay wages to co-workers, and it is even harder to nurture young people," he noted.
Joining a larger denomination provides such churches with theological education, financial support, and organizational stability. Denominations also play an important role in guarding against heretical influence.
"Many heresies are rampant today. Small, independent churches are easily attacked and infiltrated. But once inside a larger system, with more complete structures, churches can effectively resist these heresies," he added.
When choosing a denomination, churches usually consider two factors: denominational strength and theological compatibility. "The denomination must have a certain strength, at least not weaker than itself. And the theology cannot be too far apart. If the differences are minor, adjustments can be made over time. But if they are too great, the congregation won't accept it, and the denomination won't accept it either," Chen explained.
He recalled: "In the 1980s, the movement from house churches, which emphasized being born again, was most influential. In the 1990s, the Charismatic movement was the strongest. In recent years, Reformed theology has had the greatest influence. It not only has the loudest voice but also the largest number of affiliated churches."
Yet Chen does not believe any single denomination will expand without limit. He acknowledged the value of denominations while pointing out their limitations. "Denominations arose in history for specific reasons. Two or three hundred years ago, when information and transportation were limited, many things weren't sought out, but rather presented to you. But today is the information age. To try to wall people off like before is unrealistic."
He argued that denominations must adjust to the times. "For the Chinese church, promising denominations are those that soften denominational boundaries, remain open, and avoid the old closed mentality. As believers increasingly understand biblical truth and theology, they also know more about other traditions. In this context, the more open and humble a denomination is, the more future it has."
Pros and Cons
Despite recognizing denominational shortcomings, Pastor Chen supports the overall trend.
"In my view, any unaffiliated church that joins a denomination is moving in the right direction. Even if it joins an extreme charismatic group, that is still better than falling into outright heresy. Given the current situation in China, denominationalization overall is definitely more beneficial than harmful."
Chen's view is based on his deep understanding of the current state of the Chinese church: when faced with an existential crisis, finding organizational affiliation is more important and urgent than pursuing a perfect denomination. He has also seen many churches that have run into trouble: these churches have neither joined a denomination nor possess sufficient internal strength, leaving them truly powerless to resist the infiltration of heresies.
Regarding possible risks—such as dogmatism, exclusivity, or falling out of touch with society—he stressed the importance of wise leadership.
"Leaders set the tone. If they adapt to the times, then denominational identity is not a problem. What matters is embodying relevance. If leaders stubbornly insist on 'ancestral laws that cannot be changed' and consider their denomination perfect, then that denomination has little future."
Chen's own church has taken a middle path: respecting and learning from various denominations without formally joining any.
"We place strong emphasis on biblical truth and its practical application. We call our approach the 'life path,' with truth, life, and mission at the center. We respect all denominations and connect with them, learning from their strengths," he explained.
This openness allows Chen and other leaders to maintain good relationships across traditions.
This position reflects the pragmatic mindset of many Chinese church leaders—seeking balance between ideals and realities, with the ultimate goal of safeguarding the church.
The re-denominationalization of Chinese churches is likely to continue. With increasing interaction between China and the global Christian community, this "two-way pursuit"—churches seeking denominations and denominations seeking churches—will become a defining feature of the church's future development.
Originally published by the Christian Times
- Edited and translated by Katherine Guo
