The Predicament of Young Pastors in Contemporary China

The Burnout Society: The Era of Lying Flat

The landscape has shifted. Following the US-China trade conflict and the restrictions imposed by the three-year pandemic, it’s evident that Chinese society has transitioned from a period of rapid growth to one of inevitable decline. Economic downturn, stalled reforms, and a distant recovery paint a bleak picture.

In his acclaimed book, The Burnout Society, Korean-German philosopher Byung-Chul Han uses the term “burnout” to encapsulate the defining characteristic of contemporary society. He posits that our current meritocratic and achievement-oriented society “leads to excessive fatigue and exhaustion.” While the original German edition was published in 2013, perhaps reflecting the onset of burnout within German society, a decade later, China seems to be following suit, exhibiting the hallmarks of a burnout society: the “lying flat” movement among 1990s generation youth, characterized by a disinterest in marriage and child-rearing; the even more detached “Buddhist” attitude of the 2000s generation; and the 1980s generation, caught in middle age with the burden of caring for both aging parents and young children, too exhausted to lie flat yet lacking the energy to strive.

This societal shift is mirrored within the church. The Chinese church, as a whole, finds itself caught in a similar downward spiral of decline: dwindling numbers of seekers, shrinking congregations, and a weakening of believers’ spiritual vitality.

The Greatest Challenge

Both externally and internally, we find ourselves in an era of fatigue and exhaustion. This is the atmosphere of our time, and we are called to be transformed by the renewing of our minds, not to change the era itself. The zeitgeist is not of our choosing; we are unlikely to alter it and can only navigate its currents. This does not imply surrendering to fatigue and exhaustion, but rather, resisting the urge to hastily change the situation. Instead, we must first seek to understand the root causes of this fatigue and exhaustion, and then discern God’s purpose within it. Only then can we discover a way forward.

For young pastors, a clear understanding of the times is crucial; this awareness is essential to prevent us from succumbing to ultimate burnout. Yet, this is precisely what many pastors lack. They lack the time to read, to delve into deep reflection, and instead, operate on autopilot, continuing with their routines. I believe the greatest challenge lies in the failure to recognize that we are, indeed, in the midst of a predicament.

In the face of our current challenges, astute entrepreneurs have adopted the principle of “survival over development.” (I’m not suggesting this is the absolute answer.) For the average person, this is an era of maintaining, not initiating; a time for meticulous cultivation, not for breaking new ground. To a certain extent, the role of pastors in independent Chinese churches mirrors that of entrepreneurs, with large churches resembling large enterprises and small churches akin to small businesses. However, our sensitivity to the times may pale in comparison to theirs. The truth is, the difficulties faced by entrepreneurs in this era are mirrored, and perhaps even amplified, in the challenges faced by pastors. We are not exempt from the struggles of our time.

Specific Challenges

An article discussing the eight major crises faced by preachers,¹ though its context and target audience remain unclear, seems to depict the situation of rural preachers in the last century based on references from 1981 and 1996. Sadly, even after 30 years, these issues persist, particularly for preachers serving in small urban churches of around 40–50 members, where the entire burden of ministry falls upon their shoulders. These eight points, with some reinterpretation, remain relevant:

1. Overwork and Depletion: Even a small church requires a range of pastoral functions for healthy operation: preaching, leading worship services, prayer meetings, small groups, discipleship, visitation, administration, and addressing needs related to parenting, marriage, and singles. Beyond these, pastors must also be prepared to handle various unforeseen circumstances.
   
   
2. Financial Insecurity: While urban pastors may fare better than their rural counterparts in terms of income, their livelihood is far from secure, let alone abundant. In Beijing, a monthly salary of around 10,000 RMB is common. However, after deducting rent, food, and other living expenses, little remains for additional provisions, such as children’s education (especially if the spouse is not employed, a common scenario for many pastors). Unlike previous eras, although starvation is not a concern, the pressures and consequences of inadequate income in large cities are multifaceted and not easily resolved.
   
   Based on my limited experience and observations, very few preachers born in the 1980s are second-generation Christians or pastors’ kids. Most are first-generation believers, which means that preachers and believers from the 1960s did not bring their children to the Lord, nor were they able to raise them into outstanding individuals. A primary reason for this was probably their poverty.

3. Complex Relationships: Chinese society places significant emphasis on relationships and connections, and the church, as a family system, is no exception. Within the church, the idealistic vision and expectations of faith can lead to unrealistic expectations of pastors, ministry staff, and fellow believers. A seemingly minor issue in a relationship can quickly escalate into a major crisis. Furthermore, the lack of boundaries in so-called “brother-sister” relationships can lead to internal friction, often unconsciously. Pastors, at the forefront of this complex web of relationships, are vulnerable to both inflicting and experiencing hurt. While navigating interpersonal relationships is crucial, it is an art rarely addressed in theological training, which primarily focuses on intellectual aspects of theology and scripture. This gap contributes to the severity of this challenge.
   
   
4. The Expectation of Omni-Competence: The unique circumstances of the Chinese church often limit church growth, resulting in smaller congregations. While this can offer advantages in terms of flexibility, it also presents challenges that require careful consideration. While large churches have their own set of issues, smallness is not a perfect solution, and we should avoid idealizing small groups or small churches. One significant challenge is the pressure on pastors to be jacks of all trades, as they are expected to handle all aspects of ministry. This leaves little room for them to focus on their specific gifts and talents.
   
   However, not all called individuals are omni-competent; in fact, many, if not most, exhibit strengths in specific areas, especially in the early stages of their calling. For instance, a pastor may possess exceptional preaching skills but struggle with emotional intelligence and relationship building. The question of whether to encourage such individuals to become well-rounded or to further develop their strengths has a clear answer in the field of education. Yet, the current situation of the church often forces pastors down a different path.
   
   
5. Isolation and Lack of Support: The image of the “lone warrior” is a common one among pastors. This is partly due to the government’s suppression of the church, which limits connections between pastors and collaboration between churches due to fear of attracting attention. Additionally, it reflects a cultural tendency towards individualism and a reluctance to cooperate, where even churches fall short compared to secular businesses. Without a strong support system, the lone warrior, while capable of occasional heroic feats, is unlikely to endure in the long run, facing a high risk of burnout or collapse (both in ministry and personal spirituality).
   
   
6. People-Pleasing and Avoiding Confrontation: When pastors experience rejection and disapproval from society and even their families, they may seek validation and acceptance within the church. This can lead Chinese pastors towards two extremes: an authoritarian, paternalistic approach where their word is law, fulfilling their need for recognition (often disguised as pious obedience); or a people-pleasing approach, avoiding conflict and failing to address areas where the congregation needs to change. Striking a balance between upholding principles without forcing them upon others is a significant challenge for many pastors.
   
   
7. Inadequate Training: While the first generation of urban church pastors and rural pastors often lacked formal theological training, it has become a standard requirement for the new generation, especially in urban settings. However, the quality of theological education varies greatly, ranging from rigorous, full-time programs to less comprehensive training courses, with the latter being more prevalent. Additionally, theological perspectives can range from open and flexible to conservative and rigid.
   
   Overall, the level of theological education in China remains relatively low, with limited integration into the specific context. Furthermore, most theological education focuses on intellectual discourse and knowledge transmission, neglecting spiritual formation and practical ministry training. This is evident in the use of the term “preacher” to refer to ministers, emphasizing the role of conveying truth and explaining scripture on an intellectual level.
   
   However, ministry based solely on intellectual knowledge is no longer sufficient in the current era, especially with the rise of AI. Society has moved beyond Enlightenment rationality, seeking deeper exploration of human emotions, spiritual longing, and embodied experiences. Pastors need to embrace new areas of learning, especially in our rapidly changing times.
   
   
8. Routine and Complacency: The concept of calling evokes a sense of sacredness and reverence. However, over time, with unchanging routines, repetitive messages, and stagnant methods, ministry can become a series of tasks—a job with a regular schedule—devoid of life, vitality, freedom, and joy. In such a state, ministry reaches a dead end, causing suffering for both the pastor and the congregation.

The Catholic Priest as a Reference Point

Having considered the aforementioned points, it becomes evident that the challenges confronting pastors of independent Protestant churches are immense. The demands placed upon them are exceedingly high, exceeding the capacity of most individuals to bear. Therefore, if pastors find themselves unable to continue, it is crucial to understand that their struggle does not stem from a lack of love for the Lord, but rather from the sheer weight of the burden they carry. Many pastors depart from their ministry feeling utterly depleted, wounded, and requiring extensive time for recovery.

In stark contrast, Catholic priests, while also serving the Lord, experience a vastly different environment. Setting aside theological, doctrinal, and liturgical distinctions, let us focus solely on the state of their lives. Priests take three vows: celibacy, poverty, and obedience. These vows may present challenges related to sexuality or other aspects of life, but they also eliminate the struggles associated with marriage, the pressures of raising children, and the burdens of financial responsibility. Moreover, they are free from the pressure of church growth and the complexities of managing church affairs.

Not only are they spared these burdens, but they also have ample opportunities for quiet retreats and spiritual renewal. A Jesuit priest once told me that their priests engage in a one-day retreat each month and an annual eight-day retreat. In terms of belonging and support systems, priests are either affiliated with a diocese or a religious order, with bishops or superiors providing pastoral care and support. Generally, their sense of belonging is quite strong. Furthermore, the overall level of training for Catholic priests surpasses that of Protestant pastors, as they have access to the vast educational resources of the global Catholic Church for their formation.

Therefore, in the current climate of instability and heightened anxiety, the living and working conditions of priests are considerably more favorable and healthier than those of Protestant pastors. Consequently, they are often able to serve more effectively and for longer durations.

Possible Solution

So, what can be done? While we may consider adopting the Catholic approach, converting to become priests is not a feasible solution for most. Where, then, lies our way out?

I believe that the solution for spiritual vocations always resides within, rather than without. Therefore, we must seek our way out from within. This is both the solution and the challenge. For pastors, the current predicament of “burnout” manifested by feeling “unable to keep up” calls us to enter into a deeper dimension of life. Seeking external solutions such as numerical growth or impressive ministry achievements will not be of significant help.

Byung-Chul Han analyzes this phenomenon:

This mental state (fatigue and burnout) is a defining characteristic of modern society, where an excess of positivity reigns due to a lack of negativity. This ailment is not an immune reaction, as immune mechanisms require the negativity of the other; rather, it is caused by an overabundance of positivity. The relentless pursuit of increased efficiency leads to a blockage of the soul (p. 54).

Consequently, “it is not the active life, but the contemplative life, that allows humans to attain their proper state” (p. 35). This contemplative life can be understood as another form of weariness, distinct from the “burnout that leads to silence, blindness, and division.” It is a weariness that leads to “dialogue, attentiveness, and reconciliation” (p. 55), a “fundamental weariness” that draws us closer to the world, becoming “a path through which people can be touched by others and touch others in return” (p. 56) … “things no longer exist for themselves but always coexist with others” (p. 58).

Byung-Chul Han’s concept of “the contemplative life” and “fundamental weariness” aligns perfectly with the Christian pursuit of solitude, quietude, contemplation, and meditation in God’s presence. In this stillness and contemplation, we gain a clear understanding of the driving forces behind our actions that ultimately lead to fatigue and burnout, recognizing that they originate not from God but from the world. We also become more acutely aware of our inner vulnerabilities and deep longings, realizing that our desire for affirmation and a sense of worth often stems from the unfulfilled needs of our past and the wounds inflicted by our families of origin. However, God’s perfect love (experienced intimately, not merely understood intellectually) has the power to heal these wounds and bring about liberation. In essence, through contemplation, we are able to come before God, naked and vulnerable, with our brokenness and the brokenness of our reality, and discover that he, in Christ Jesus, meets us in our nakedness, embracing us fully. In this contemplation, we come to truly know God and ourselves.

Therefore, I believe that this is not an era that demands achievements or pursues accomplishments, but rather an era that yearns for spiritual awakening. We must genuinely return to a place of rest, waiting upon God, encountering him in the depths of our souls, and hearing his gentle whisper. We must recognize that he is greater than all our actions and possessions, yet he encompasses our entire lives. We must understand that he alone is the source of our strength and our all in all. As the prophet Isaiah declared:

Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint. (Isaiah 40:30-31)

Editor’s note: This article was originally written in Chinese and was translated by the ChinaSource team. Download the Chinese original by clicking the button below.

1. Jufaen, “Eight Major Crises Faced by Preachers,” Fuyinshidai, March 28, 2023, accessed May 16, 2024, https://fuyinshidai.com/article/index/id/67082.

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