The Last Mile

Inspired by G. Wright Doyle’s analysis “The Chinese Bible: History, Challenges, and Recommendations,” I want to further explore the dynamics surrounding how Chinese Christians engage with the Bible.

In mainland China, the Chinese Union Version (CUV, 和合本) remains the exclusive translation available through official channels, despite previous alternatives such as the Revised Chinese Union Version (RCUV, 和合本修订本) and Today’s Chinese Version (TCV, 现代中文译本). Outside China, newer translations are being published, like the Worldwide New Chinese Translation (环球新译本), which launched in 2023. However, due to its historical and socio-political context, the continued prevalence of the CUV appears challenging to alter. Moreover, its replication of success in other Bible translations is equally improbable. Kevin Xiyi Yao’s article “A Century Later, Still Dominant” examines some of the factors for further understanding.

While Doyle adeptly addresses the strengths and weaknesses of the CUV and recommended alternatives, there are additional considerations regarding the engagement of these texts among Chinese believers that extend beyond the Bible versions themselves. It is crucial to remember that the purpose of Bible engagement surpasses mere reading: its essence lies in understanding the divine revelations within its pages, which leads to transformative life experiences and a deeper connection with God. However, research, such as Dr. Yinxuan Huang’s study on Chinese Christians in Britain, highlights a concerning gap between the frequency of Bible reading and confidence in understanding and sharing its message among Chinese Christians.

Several factors contribute to this situation. Firstly, linguistic barriers present a significant challenge, particularly for younger generations and Chinese individuals educated outside of China. Despite undergoing two revisions since its inception in 1919—in 1989 (now called CUV New Punctuation 1989, 新标点和合本) and 2010 (now known as RCUV 和合本修订本或和合本2010)—neither update substantially altered the linguistic style to suit contemporary readership. As a result, this hinders the accessibility and relevance of the biblical text for an expanding demographic of Chinese readers, impeding their engagement and comprehension of its message. While opting for alternative translations may seem like a solution, as mentioned earlier, it is not easily achievable in mainland China. Furthermore, it is imperative to remember that it typically takes about 20 years for a new translation to gain acceptance and appreciation within churches, but the unique sentiments and complexities surrounding the CUV may prolong this period even further.

Secondly, challenges regarding the level of interaction and engagement with biblical texts persist, hurdles that even the most exceptional translation cannot fully overcome. It’s widely acknowledged that contemporary readers, facing texts finalized nearly 1,900 years ago, require aids to navigate the barriers of time, culture, and social context that are often provided by scholars or pastors. However, resources for studying the Bible in Chinese languages suffer from both a lack of quantity and quality. Despite a growing number of resources translated and created outside of China, stringent publication restrictions hinder access within mainland China. Moreover, this issue extends beyond resources to include the scarcity of pastors, limited proficiency in biblical interpretation, and varied approaches to reading and interpreting biblical texts within the church community.

Over the years, a noticeable shortage of trained pastors and ministers has posed a significant challenge across various Chinese churches globally. Furthermore, there was a period at the end of the previous century when biblical studies were sidelined in theological education within both Chinese and Western seminaries. In the last two decades, we’ve observed that only a few PhD graduates successfully completed studies in biblical studies and managed to secure teaching positions at Chinese seminaries. In mainland China, biblical studies are scarcely taught in seminaries, with the majority unable to offer biblical language courses at all. Consequently, teaching and preaching from theological and doctrinal perspectives have become prevalent in many Chinese churches. As a result, direct engagement with the biblical text in pulpits, seminaries, and congregations has been impacted. While numerous studies underscore the dangers and challenges posed by this trend, a detailed discussion of this issue is beyond the scope of this article.

Thirdly, in their elite education, educated Chinese individuals often engage with Confucian philology, delving into texts like the Analects of Confucianism. This rigorous discipline involves meticulous word-by-word analysis, exploring language, structure, historical context, and philosophical implications to unveil meanings and relevance. As a result, individuals approach similar sacred texts like the Bible analytically. However, while engaged in a few Bible translation projects and benefiting from translators’ insights, I’m reminded that unlike Confucian classics, the Bible is crafted as a grand narrative, replete with diverse narratives and themes, accessible to all, whether educated or illiterate. The Confucian analytical approach, valuable for understanding nuances, may cause readers to excessively focus on minor details (sesame seeds) and overlook the broader, foundational messages (watermelons) within the Bible. Thus, we have observed that despite years of reading and familiarity with numerous passages, many individuals struggle to grasp the Bible holistically, often neglecting or misinterpreting overarching themes and principles.

Some ministries, such as Langham Preaching, are dedicated to affecting change to improve pastors’ and preachers’ level of biblical preaching in this regard. However, given the vast and dispersed Chinese population, their capacity and impact are inherently limited.

These factors compound the challenge faced by ordinary believers in directly engaging with Bible texts. The inadequacy of skills and resources impedes the integration of biblical teachings into life experiences, making reading the Bible boring and irrelevant for many. Consequently, it becomes easy to rely on sermons and teachings from Sunday school or Bible study groups to shape understanding and beliefs. However, as discussed earlier, questions arise regarding the authenticity and faithfulness of these teachings to Scripture. The absence of direct inspiration and connection with Bible texts results in a significant proportion of ordinary Christians lacking confidence in their understanding of the Bible and struggling to share its insights with others, including their children. Individuals find themselves ill-equipped to relate their struggles to biblical wisdom. Unfortunately, this gap persists as many pastors also lack the necessary preparation to address these challenges.

In conclusion, as the old Chinese saying goes: “The final mile counts for half the journey. Without it, the previous ninety-nine are wasted” (行百里路者半九十). Fully engaging with the Bible, transforming life, resembles a long and arduous road. Explored here are the obstacles hindering ordinary Chinese believers from grasping the Bible’s relevance to everyday experiences. Despite centuries of efforts in translating the Scripture into Chinese, the assumption that merely reading the Bible guarantees understanding or subsequent change is not entirely supported by evidence and experience. As previously mentioned, transformation builds upon on real understanding. While recognizing that the journey towards understanding and applying the wisdom of the Bible is not futile, we must acknowledge that the last mile may differ from the rest. Though this article may not address all aspects in detail, there is hope that more will contemplate these challenges and persist in traversing the crucial last mile for our mission’s sake.

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