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Rev. Eric So, one of the leaders of the Church in Hong Kong, has had an opportunity to observe both Hong Kong and China. As head of the Chinese Christian Literature Council, he has been enthusiastic on the issue of freedom of the press and ideas. He is also a frequent traveler to China, especially to Guang Zhou. So's feelings about the Religious Affairs Bureau (RAB) is a little different from those of people around him, especially with regards to the role of the RAB and the China Christian Council (CCC). He said we should not assume that the situation in today's China is the same as it was in the 1970s. gYou are making a big mistake when you look at China the same as before the date the open policy was initiated. With the China Communist Party's open policy in 1980, the speed of social development in mainland China has accelerated, bringing drastic social and spiritual changes for Chinese citizens as well as government officials. Under the national policy regarding religious activities set by the government, the Christian churches (registered bodies) have found themselves protected and supported by the RAB in terms of administration and resources: e.g. construction projects of church buildings, development of theological education.h
When questioned about the gaps in understanding between some evangelicals in the Western countries and members of the CCC in China regarding the RAB's gcoordination,h So said, gthe point is that between Christians, or some 'Evangelicals'-especially in US-and the China Christian Council there is a different understanding of the church-state relationship and the role of the Church in a social context. Christians in mainland China (especially CCC members) always emphasis that they are not only Christ-followers but also Chinese citizens. They want to become both good Christians and good citizens. Therefore they will try to cooperate with the government's policy to give good testimonies to the society around them.h
So added that the difference between Christians in China and outside China is in their attitude concerning their relationship to society. He said many Hong Kong Christians and gpro-Westernh Christians tend to think the Church should play the role of prophets, that they should always criticize the government. gBut, as I observe, Christians in mainland China think that the Church should play the role of servants...that they should always serve others.h
So wrote about three common topics of discussion among Christians in Hong Kong, before the hand-over: how to find our identity as Christians and as Chinese; how to become involved in society; and how to encourage the churches to commit themselves to the future. Now, two year later, So has become more sure that, gChristians in Hong Kong are continuing to pray and hold onto the expectations they had: that China will keep the open policy we see today as well as develop more freedom for their people, not only in religious areas but in other areas of their life as well.h
Regarding the gone country, two systems,h So said, gI am neither optimistic nor pessimistic-when we were in the draft-making period for Hong Kong's Basic Law, almost all Christians in Hong Kong accepted the system as the most appropriate political arrangement for Hong Kong. We, as Christians, had a opportunity to give our suggestions and expectations in the time from 1987-1990.h
Having traveled many times to China, he has gradually changed his attitude toward the Christians and RAB staffers, and has come to feel that, gChristians in China helped me to re-assess my own faithfulness to God and the enthusiasm I have in my ministry. In the same way, Hong Kong Christians may also have an effect on the thinking, the attitude of Christians in China,h So thinks.
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