Generosity is one of the most valued virtues within Chinese tradition. Its manifestation and understanding are shaped by culture and social customs. The 4th century B.C.’s I-Ching, or Book of Changes, says that just like the earth, which is generous and peaceful, a person of virtue should accommodate all things. In this instance, if “the earth” were replaced by “God,” it would sound much like a Christian teaching.
Another traditional Chinese teaching is mainstream Confucianism, which holds that love and generosity are based in familial relationships. It teaches that people should respect the seniors in their own family first, then extend this respect to other seniors in their community or society; the same principle is applied to the love for children. One may consider this traditional Chinese doctrine on generosity as akin to the Western saying “Charity begins at home.” Chinese folk culture also has a common saying: “All men are brothers.”
In the parable of the Good Samaritan, Jesus defines what it is to be a neighbor. The commandment to love your neighbor as yourself is equally applied to everyone, regardless of relationship, tribe, or territorial scope. In contrast, it is deeply rooted in the collective mindset of Chinese culture that, in charity, generosity extends to those who are closer to me more than to those who are further away from me, in terms of familial relationships.
The generosity of Chinese parishioners at Church of Our Saviour is shaped by the society and culture in which they grew up, as well as what they learn in their new home and the culture here in the United States. As people in China live in a totalitarian society, they can be less willing to help others or their community, because they think the government should take care of everyone. It is not uncommon for Chinese parishioners who have not been living in this country for very long to think that Church of Our Saviour is financially supported by the government, as many institutions are in China. It is a great surprise to them that our church relies on the pledges and contributions of our parishioners.
Pledging is also a new concept for the Chinese population in general. Many Chinese regard their pledge as debts to the church; this perception makes them hesitant to pledge, as debt is highly disparaged within Chinese culture. It is for this reason that members of the Chinese congregation tend to make offerings instead of pledges. And as our Chinese family faces ongoing challenges brought about by emigrating, many support our church generously by giving their time and talent.
Generally speaking, the longer they live in the United States and come to church, the easier it is for them to understand what it means to pledge and to be generous to our church’s ministries.
The English-speaking congregation may not be aware that we explain to our Chinese congregation on an ongoing basis that pledging is not about incurring debt, but is a spiritual practice that helps our church create a budget for the following year while enabling the church to continue to provide for the devotional and pastoral care needs of the community.
Through Christian and biblical teaching, the work of the Holy Spirit, and the example of fellow church members, our Chinese members can adopt a God-centered universal generosity that encourages them to love their neighbors as Jesus defines.
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