A member at Union Avenue Christian Church, Pearson is editor of the new text  Supporting Asian Christianity’s Transition from Mission to Church: A History of the Foundation for Theological Education in South East Asia (Grand Rapids, Eerdmans Publishing Co., 2010). In the following interview, he shares some background on the book and the state of Christianity in Asia.

About a year ago, you published a book about Asian Christianity and the Foundation for Theological Education in South East Asia. Tell me something about it.

SP: The book examines an American religious philanthropy working in Asia during the twentieth century and documents significant changes in its work and relationship with Asian partners over the course of the century.

The Foundation is probably not well known to many Christians. How did it come into being, and how did it understand its responsibilities?

SP: American missionaries established several Christian colleges and seminaries in China during the late nineteenth and early twentieth centuries when China was their largest mission field. Governance of these schools was divided. Generally a Board of Managers composed of missionaries and a few Chinese clergy or academics controlled day to day operations in China while a Board of Trustees composed of denominational representatives met in New York, disbursed funds, and exercised overall management. The Foundation (originally chartered as the Board of Founders of Nanking Theological Seminary) was one of a number of such bodies established in New York to finance and control the colleges and seminaries established by American missionaries in China. The Christian colleges of China were nationalized after 1949, and the several New York boards responded in a variety of ways. The Foundation, when forced out of China in the early 1950s, sought to continue its work in other areas of South East Asia, particularly those with large ethnic Chinese populations. However, in the aftermath of World War II, all of Asia was experiencing the rise of nationalism and independence movements. Christian missions were everywhere suspect because of their close historical association with Western imperialism. Gradually the Foundation came to understand the dynamics of these powerful new movements and the importance of change if its work were to prosper or even to survive. Through the sixties and seventies of the last century, the Foundation turned much of its decision making over to Asian Christian leaders, and the New York leadership became more supportive and less directive.

The Foundation Board itself became much more ecumenical (originally only Disciples, Presbyterians and Methodists) and more inclusive. Denominations such as the United Church, Baptists, Lutherans, Episcopalians, and Reformed Church brought new perspectives to its deliberations as did the inclusion of women theologians and denominational officers (Laura Luz Bacerra of the Disciples was one of the first women representing a denomination). With the UCC’s appointment of Ching-fen Hsiao to the Board, Asian Christians began to assume leadership roles on a Board originally all male and all Caucasian. By the early 1980s, the Foundation was again able to work in China and established relationships with Nanjing Union Theological Seminary, the China Christian Council and its Theological Commission, and several other regional seminaries. Today these relationships in China as in other parts of Asia are fraternal with decision making in the hands of the indigenous Christian leadership. Thus I characterize the work of the Foundation in the recent past as that of facilitating and supporting Asian Christian churches as they rejected control by foreign mission boards and assumed responsibility for the ordering, developing, and nurturing of their own church life.

Aside from development of this general theme, are there other aspects of this book that might be of interest to American Christians?

SP: Drawing heavily upon correspondence as well as the minutes of Foundation deliberations, the volume offers countless examples of the challenges that both Asian and American Christians faced in Asia during the past century, evidence of their efforts to deal with these challenges, their achievements, and sometimes their failures. Along the way, I offer numerous human interest stories, accounts of enormous bravery, sacrifice, and trust in God during a century of almost constant conflict as well the story of two generous and wealthy New York sisters who endowed the work of the Foundation. There are also ample examples of the ways in which men and women busy themselves in ordinary daily pursuits and in which people from quite different cultures confront one another and struggle toward mutual understanding.

You are designated as the editor of this volume. Who else contributed?

SP: Two histories of Nanking Theological Seminary had been written in 1961 and 1963, and both included some information on the Board of Founders. A few years ago, the Foundation asked another historian to prepare a history of the extension of its activities into South East Asia. Satisfaction of this request proved difficult, and the Foundation was dissatisfied with the result and unable to reach an accommodation with the author for revision and publication. I inherited all these materials and agreed to edit and rewrite them as well as to conduct additional research and write new materials as I felt appropriate. I was able to place this history in a larger context of twentieth century Protestant theological and ecclesiological developments. Finally, Michael Poon, a distinguished church historian in Singapore, prepared an insightful chapter on the Association for Theological Education in South East Asia, an ecumenical association of churches and seminaries that owed its formation to the Foundation.

How would you evaluate the work of the Foundation and the contemporary situation of Christianity in Asia?

SP: The revolutionary and independence movements that swept through China and South East Asia over the past few generations severed or radically altered the dependence of Christians on Western mission boards for support and for ministerial leadership. In this situation, the financial support, expert advice, and encouragement offered by the Foundation has contributed significantly to strengthening educational programs for church leaders. However, access to strong programs is severely restricted, and in many areas the overall level of leadership preparation falls woefully short of the needs of the twenty-first century. Churches throughout the area face a variety of challenges, but adequate leadership both in terms of quality and in terms of numbers is one of the greatest.

Christian communities are vibrant in many areas and are rapidly growing in China and a few other areas, but they face both a critical shortage of leaders and difficult relationships with governments and other religious groups, some of which are regarded by many as more authentically Asian than Christianity. It is troubling that in both the Philippines and Thailand, the two countries of the area in which Christians enjoy greatest freedom, there are significant Islamic insurgencies that exacerbate interreligious tensions. Both the development in the area of a sense that Christianity is an authentic Asian religion and of socio-political support for toleration and religious freedom have a long way to go. Such changes cannot be coerced or imposed; they must develop among the peoples and nations of the area as globalization links us all closer together.

If you are planning to enter the cook-off, please call the church office or speak with JoAnne Leach, co-chair of our arts ministry group.

AGUA, the Arts Group of Union Avenue, supports a variety of efforts throughout the year including artistic exhibits in the church's public gallery, a juried summer exhibit, arts outreach efforts to local inner city schools, hands on art experiences, and support of the St. Louis International Film Festival.

The Shower of Stoles Project is an extraordinary collection of over a thousand liturgical stoles and other sacred items representing the lives of gay, lesbian, bisexual and transgender people of faith. These religious leaders have served in twenty-seven denominations and faith traditions, and come from six countries on three continents. This collection celebrates the gifts of GLBT persons who serve God in countless ways, while also lifting up those who have been excluded from service because of their sexual orientation or gender identity. The Project bears witness to the huge loss of leadership that the church has brought upon itself because of its own unjust policies. The collection tours constantly around the country, being exhibited in local congregations, universities and seminaries, and regional and national denominational gatherings.

The stoles, and accompanying stories of LGBT persons and their allies, will be on exhibit in Union Avenue's Gretchen Brigham Gallery through the middle of February 2012.

The mission of MCU:

"We are committed to acting powerfully in the public arena in order to transform our congregations and our community. We believe that individually and together our congregations have a right and responsibility to act for the common good. We believe that the greatest gift we can give to the community are congregations transformed by faith in action in our care for the community around us...."

Join us Wednesday , December 21, at 6:30 p.m.  as we gather for The Longest Night service, a quiet evening worship experience of scripture, song, prayer, and candlelight to acknowledge the challenges of this time of year, remember loved ones, and lift up our concerns and prayers. A short time for refreshments and fellowship will follow the the service.

The season leading up to Christmas can be a difficult time for those of us struggling with sickness, the loss of a loved one, employment and economic challenges, and broken relationships. Even as the media tells us that this is a time of joy and happiness, for many it is a time of insecurity, grief, and isolation. And yet we proclaim that even in our despair, God is present. When we hurt, God hurts, too, and in God's love there is hope and encouragement for healing and wholeness.