| In the early days of the founding of the People's Republic of China,CCP had responded to more than 800,000 Chinese Christians with a moderate attitude.However,in the second half of 1950,with the outbreak of the Korean War,the situation changed like a storm.Chinese Christianity,which is inextricably linked to "imperialism," has become a sensitive "Other." The CCP tried to cut off the connection between Christianity and the Western Missionary in the name of "three-self innovation" and incorporated the church into its transformation and control.At the national level,the translocation of the upper-class Christian leaders,the publication of the "Three-Self Declaration",and the collapse of the "negative resistance forces" within the church are enough to prove the success of the CCP.The position of Chinese Christianity has also been greatly reduced with this process and has gradually been divided.However,in China's vast township and villages,Christianity's response has presented more multiple faces.In 1949-1957,Wenzhou Christianity,in terms of the number of churches and the number of believers,not only did not shrink,but also achieved a certain degree of growth.Its power even reached the point where the CCP felt panic.Starting from the above phenomena,this paper attempts to make analysis and explanations,so as to supplement and correct the all-round invasion of the so-called "all-powerful" politics in the early days of the establishment of the religious field.In the first part,this paper sorts out the process of Christianity entering Wenzhou and the "localization" before 1949 through the memory of the missionaries and the newspapers and periodicals of the Republic of China.At the end of the 19 th century,a network of grassroots church organizations composed of local duty missionaries has become the cornerstone of the survival and development of Wenzhou Christianity.Several political trends in the first half of the 20 th century and the response of Wenzhou Christians were also seen to some extent as a preview of the "Three-innovation" movement of the 1950 s.In the second part,this paper uses the archives and newspapers and magazines of the 1950 s to sort out and interpret the interaction and response process between the cadres and the church in Wenzhou.At the beginning of 1951,in the face of the pressure of the CCP,Wenzhou Christianity began to take the initiative in the "three-innovation" movement.The CCP attempted to mobilize "activists" to seize power.The failure of its actions made the upper sects of the sects basically preserved in the "three-self-innovation" institutions,laying the organizational foundation for the continuation of the church sectarian activities.Moreover,rural churches often use the name of “three-innovation” toreopen the church that was forced to stop during the land reform.Churches whichintowns also often carry out daily activities in the name of politicization such as “learning classes”.In addition,the CCP's “freedom of belief” policy call and its tension in ideological propaganda constitute a major contradiction between religious cadres,grassroots cadres,ordinary people and believers.Finally,this article also strives to dig and use the oral and memoirs of the church,and to realize the “historical bass” that is not seen in the literature.The original meaning of "three-innovation" in the early days of the founding of the Chinese Communist Party was "anti-imperialist patriotism." However,in the eyes of many bottom-level pastors,the “three-self” may be really just three in the religious sense.Its political implications are either diluted or intentionally obscured by the underlying pastoral staff.Therefore,we cannot simply define the "three-self" movement in the early days of the establishment of the government as "an organizational and political movement under the party's rights."... |
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