On September 16, the National Religious Affairs Administration (NRAA) issued the "Code of Conduct for Religious Clerical Personnel in Cyberspace" (hereinafter the "Code"). The Code is the first official guideline for regulating how religious professionals engage online.
According to NRAA, the Code was issued to implement the previous regulations, to regulate the online conduct of religious clergy, and maintain order in the online religious sphere.
Commentary from The Paper emphasized that the Code responds to "real problems" in recent years, including the spread of extreme remarks, the commercialization of religion through livestreaming and product promotion, and fraudulent fundraising under the guise of faith. Some have targeted urban residents' anxieties by offering online courses in "meditation," "retreats," or "healing" with religious overtones; others have distorted doctrines and incited confrontation, causing serious harm to religious work and social harmony.
Indeed, Chinese media have reported multiple misconduct cases in the online religious sphere. A Taoist priest surnamed Liang in Shaanxi used extreme statements to attract traffic and sold "amulets" from his online store. In Guizhou, a man surnamed Weng impersonated a "wandering master" and livestreamed the sale of "spiritual talismans," defrauding more than one million yuan. In another case, criminals posed as monks from Mount Emei and livestreamed fundraising activities.
The new Code consists of 18 articles. Among them, several stand out for their potential impact on Christian communities:
Article 5 prohibits clergy from conducting religious education or training through online platforms, except registered religious organizations' websites, applications, forums, and platforms that have an "Internet Religious Information Services License." Article 13 forbids religious personnel, outside of Article 5 exceptions, from proselytizing through online platforms. It also bans online religious ceremonies as well as online courses with religious content.
Article 10 prohibits clergy from transmitting religious ideas to minors online, inducing them to adopt a faith, or organizing them to participate in religious education, summer or winter camps, or religious activities.
Since the Code was issued, some Three-Self church pastors have deleted previous articles from their WeChat public accounts, while new posts shifted focus to church history or personal reflections. Some preachers canceled their accounts. In one urban church, a Sunday service report advised congregants not to evangelize outside religious venues.
However, a large portion of Christian public accounts appear largely unaffected by the Code's release, as many had already been restricted: articles containing sensitive terms could not be published or were deleted shortly after posting. Following the Code, these accounts have continued operating much as before.
David Lei (pseudonym), a Christian WeChat writer, reflected on the Code. "From the revised 'Regulations on Religious Affairs' to the 'Measures for the Administration of Internet Religious Information Services,' and now to the Code, the trend is consistent: online religious expression is being tightened, and personal IP-based evangelism is gradually disappearing."
He added that pastors now face significant risks in writing, both institutional and psychological. Yet, he stressed, the demand for such writings remains.
"Many times, pastors' articles aren't profound treatises but a form of daily companionship. A person experiencing loneliness might open a public account late at night and read a tender piece, even just 300 words, which can sustain them for the night. These words create a hidden connection between the reader and the pastor. It's like the convenience stores you see everywhere in a city—you may not enter every day, but as long as the lights are on, you feel at ease."
Lei also discussed how to navigate the new boundaries. In his eyes, online religious expression is increasingly restricted, especially for content with religious overtones. Writers can no longer rely on their religious identity alone; they must adopt the roles of cultural writers, psychological observers, or social commentators. For example, writing an article with the title of "How to Pray for Your Wife" could be interpreted as instructing on religious rituals—a high-risk act—but rephrasing it as "How to Maintain Tenderness and Persistence in Relationships" conveys the same message while presenting a safe identity.
How faith communities will adapt—through compliance, creative expression, or alternative engagement—remains to be seen, and many are concerned that even stricter restrictions may lie ahead.
