The wilderness is the place God has prepared for his earthly church to experience his grace and faithfulness. In this wilderness, God’s grace is even more precious, and his faithfulness is even more marvelous.
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This rope of love has a beginning and end, and for Li, the rope passed through the valley of the shadow of death of Jiabiangou [a labor camp]. What is left in our lives is not a chronicle of suffering, but rather a journey of grace. It should also be our vow when faced with suffering: we will follow the loving and faithful Savior into the depths of the waters. This is a journey of perseverance and of grace.
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During the past fifteen years, these influences have resonated among mainland Chinese Christian intellectuals, which is quite remarkable. When asked why reformed theology appeals to them, their answers generally fall into categories such as: it resolves the cognitive problem between faith and reason; it offers a comprehensive worldview; it provides useful tools in responding to many schools of secular thoughts. Thus, more and more Chinese Christians have become familiar with reformed doctrines, theologians, and literature. Nevertheless, the spread of reformed theology has also brought trouble among Chinese churches, to the extent that many church leaders frown at the mention of it. Their concerns are due to a variety of reasons: a preoccupation with doctrines has overtaken pastoral care; some self-acclaimed reformed believers do not commit themselves to church life, or they have not been spiritually guided in a local church; many are prone to critique rather than to build others up, a trait especially noticeable among those who are active in cyber space.
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