The Taiwan Strait has always been a high-risk area for global war crises. This situation not only involves the power struggle between the United States and China but also highlights the contradictions and differences in identity between Taiwan and China. How should Christians on both sides of the strait transcend identities shaped by political ideologies and re-establish mutual acceptance and relationships beyond war conflicts? This article approaches the issue from two angles, serving as the foundation for deconstruction and reconstruction: the crisis of closed identity and the hope of open identity.
The crisis of closed identity: the past determines the future
For China, “Taiwan is an inseparable part of China”; for Taiwan, it may be “the Three Principles of the People uniting China” or “Taiwan’s independence.” The persistence of both sides in their respective positions is closely tied to their interpretation of historical memory. In fact, the persistence of both sides in their respective positions is closely related to the interpretation of historical memory. Generally, a nation’s self-identity is built on historical context. When China views Taiwan as an inseparable part, it refers to the historical viewpoint that the vast majority of Taiwan’s population is the result of historical migration from China. Conversely, Taiwan emphasizes its unique subjectivity by highlighting archaeological findings from prehistoric sites, emphasizing Taiwan’s independent island history that can be traced back 45,000 years to the Paleolithic Changbin culture, rather than being the result of Chinese migration. Alternatively, they explore the origin of Austronesian cultures, asserting that Taiwan is the cradle of Austronesian culture.
Whether it is China wanting to unify Taiwan or Taiwan wanting to distance itself from China, the interpretation of history becomes an important battlefield of ideas to emphasize identity subjectivity and the legitimacy of their self-claims.
The gospel narrative offers a completely different path of identity.
However, the gospel narrative offers a completely different path of identity.
When God called Abram to leave his hometown of Ur, it implied distancing from old identities! The journey itself was not the goal but “becoming marginal.” Therefore, the core of Christian identity is a complete shift in loyalty, turning from the established culture of worshiping one’s gods to the God common to all cultures. The conveyed faith implication is that all nations can draw near to the God of Abraham and Sarah; no one comes by power but by grace. In other words, the journey of identity for Christians on both sides of the strait involves “leaving the old identity” and embarking on a journey of a new identity, no longer bound by the unchangeable “past determining the future,” but renewed in the light of the gospel.
The gospel of open identity: hope shapes the past
How can Christians in Taiwan and China move beyond identities hijacked by nationalism? It requires returning to the new identity in Christ and the openness this identity brings to relationships. When the gospel reached China, it should not have resulted in the dichotomy of “one more Christian, one less Chinese.” Instead, through the suffering truth of the cross, it opens up hope under the rule of atheistic regimes. When the gospel reached Taiwan, it was not just about modern education, founding hospitals, or being present with the suffering, but also actively seeking the form of hope under imperial persecution. Compared to the inevitable opposition and conflict brought by the closed hypnotism of history on identity, the gospel’s open shaping of identity aims to bring hospitality to others and establish relationships.
Taiwanese Christians and Chinese Christians are not two opposing groups hijacked by their respective nationalism, but a faith community watching over and connecting with each other in Christ. When the autocratic Chinese Communist Party uses political unity as a show of force and the democratic Taiwanese government uses economic, military, and international relations to resist hegemony, how can Christians on both sides of the strait transcend the common myth of political nationalism, refrain from using abusive, accusatory, and opposing rhetoric, and self-examine whether their current identity has been hijacked by national discourses? Can each recognize the faces of fellow citizens of the kingdom across the strait in Christ? Together, we need to find ways to testify to a truly powerful faith community through profound love in Christ.
Originally published by ChinaSource. Republished with permission. The original article was translated from Chinese by the ChinaSource team with permission.
Rev. Daniel Chuang holds a doctorate in theology from Southeast Asia Theological Seminary, an MDiv from Singapore Bible College, and a master's in sociology from Soochow University. He is the Executive Director of SOW International Ministries Taiwan Branch and an Associate Professor at The Methodist Graduate School of Theology. Rev. Chuang is passionate about promoting biblical discipleship and exploring the theology of the gospel and identity among Chinese communities.
ChinaSource is a trusted partner and platform for educating the global church on critical issues facing the church and ministries in China, and for connecting Christians inside and outside China to advance the kingdom of God globally. ChinaSource's vision is to see the church in China and the global church learning and growing together, engaging in ministry that powerfully advances the kingdom of God.
The views expressed in this or any other opinion article do not necessarily reflect the views of Christian Daily International.
