The Present and Future of Campus Ministry in Post-Pandemic China

Jiu-yue Lin[1]

**What does it mean to be "caged"? On the one hand, it refers to the physical isolation imposed by political pressure and pandemic control measures. On the other hand, it also refers to mental and spiritual confinement. Over the past decade, restrictions on the Christian faith in China have intensified, even to the point of persecution. For Christian college students, they may be denied graduation due to their faith; therefore, many of them are forced to give up sharing the good news. During the pandemic, China's "dynamic zero-COVID" policy further tightened control over university campuses, leaving students "caged".

Now, over a year post-pandemic, what are some lasting effects of COVID-19 restrictions on this generation of college students? How have pastoral care and outreach strategies evolved since the pre-pandemic era? What are some of the new challenges that campus ministry faces today? To answer these questions, I, Lydia, from Southern China, invited two fellow staff members serving on the front lines (Peter from Northern China and Moses from Central China) for a roundtable conversation. We had an in-depth discussion reviewing the changes among students in the past decade, reflecting on the current situation, and looking to the future.

Outreach and Discipleship

Moses: There are many students in the city where I live, but the percentage of Christians is very low. One local university surveyed² its dormitories and found that Christian students or those interested in the Christian faith added up to less than 0.1 percent of the student population. Currently, most of the students we encounter are second - or third-generation Christians, and they are in a fragile spiritual state. Last year, we met 20 to 30 new Christian students, but fewer than one-fifth had an active spiritual life that included reading the Scriptures, praying, and participating in group Bible study, etc. Most students are willing to participate in fellowship simply for the sake of social connections or entertainment.

In the past, junior and senior students could disciple freshmen and sophomores, but now it is very difficult even for graduate students to do discipleship. The current Christian student body generally lacks depth and breadth in their faith, and many are not clear about the basic beliefs of Christianity. For instance, other than the most familiar faith statement, "Jesus Christ was crucified for us sinners”, they barely know about doctrines of creation, eschatological hope, or the Trinity, etc. Furthermore, like their fellow non-Christian students, they like to immerse themselves in the online world, or as the current buzzword goes, "lie flat (and do nothing)." It takes a long time to reach their hearts, making discipleship more difficult.

Peter: With the lifting of COVID-19 restrictions, physical "confinement" is gradually ending, but students now "cage" themselves. Since the pandemic, they have become accustomed to playing with their phones. Unwilling to interact with others, they live in their own worlds and do not care what others say. This type of "cage" becomes a "wall" that separates them from the outside world, not just physically, but also mentally and spiritually.

Overall, we have now moved away from the era of "quantity" in student ministry. This is the era of "quality." We can only reach those who can be reached and disciple those who can be discipled. We cannot be too eager for quick success; we are in a "trough" stage, where we need to slow down the pace of ministry and accept our current state.

Nevertheless, as the pandemic drew to a close, I could still see hope for student ministry. First, although churches and fellowships were "scattered" during the pandemic, many Christian students returned after the pandemic. Second, the "White Paper Movement"—the trigger for lifting the nationwide lockdown—was entirely initiated by college students. After that, Christian students had deeper thoughts about how faith should respond to society.

Lydia: I strongly agree with you. I would like to add that students used to be more open and willing to build relationships with others. They would take the initiative to share their faith with their classmates and invite people around them to participate in faith activities. However, since they began to "cage" themselves, students have shown a decreased ability to handle interpersonal relationships. Therefore, it takes a lot of one-on-one follow-ups and companionship to disciple them, which requires much more time and energy from staff.

Pressure and Obstacles

Peter: The pressure from the larger external environment is actually manageable. Overall, student ministries in larger cities tend to have less pressure, given that there are many more issues drawing the government's attention, and church support is more readily available. In contrast, those in inland small cities usually face greater pressure.

The primary obstacles to student ministry stem from the tension between churches and student movement teams or student fellowships. In my city, many pastors are willing to support student ministry and have a good understanding of it (as many of them have benefited from the student movement themselves). However, tension still arises between pastors and student ministry teams. The main reasons are:

  1. Negative preconceived notions about the student movement—some churches have reservations about student movement teams due to negative experiences from previous collaborations (e.g., students attended fellowship but skipped church Sunday services).
  2. Conservative mentality—some pastors question why student ministry should be conducted by external teams rather than by local churches.

Moses: Churches and student movement teams have different ideas about student ministry, which can be traced back in history. Thirty or forty years ago, student movement teams were born out of Chinese churches' mission efforts and established by staff sent from different churches across China. However, now staff on these teams generally come from similar theological backgrounds and no longer have strong ties to local churches as they once did. Student movement teams focus on fueling movements, building legacies, and discipling students to be both carriers of legacy and witnesses to the gospel.

In a student movement team, the staff's understanding of the student community often comes from their own past experiences as students. In contrast, some local church pastors may have a heart for young people, but they tend to approach students as outsiders and often fail to address what they are truly concerned about.

Peter: It takes wisdom and a balanced approach to handle the tension between churches and student movement teams. I would suggest the following:

  1. Advance ministry practically—both churches and student movement teams should avoid measuring ministry outcomes with grandiose slogans or Key Performance Indicators, such as a certain number of students reached or a certain number of leaders trained in the coming year, etc. Instead, use more practical or down-to-earth approaches to do student ministry.
  2. Calmly face tension—both sides should approach the tension honestly, be mindful of each other's sensitive bottom lines, and maintain low-profile collaboration within their own domains.
  3. Enhance communication—both sides should avoid self-isolation, communicate more openly, and seek better ways to advance student ministry together.

Change and Challenge
Moses: My team consists of staff from different age groups, and each generation is deeply shaped by the historical and cultural context of its era. Those from the 1960s were shaped by the "Red" era, having developed a worldview characterized by political struggle and critical thinking. The 1980s generation was influenced by the Reform and Opening-up policy as well as the pop cultures of Hong Kong and Taiwan. The post-1990s generation embodies postmodernism. However, those born in the 2000s are almost completely disconnected from these cultural legacies, largely because proper values were not passed down through their families. Such "rootlessness" is especially evident among Christian students educated in public schools.

Growing up within such a force-fed education model, post-2000 Christian students, in general, lack conviction as they mature. Even though they were taught with Sunday school materials similar to those used in the 1980s and 1990s, they appear largely indifferent to faith and spiritual matters. In fact, they almost lack motivation in everything, including pursuing higher education, improving their financial situation, or even committing to marriage and family. This poses a significant challenge for pastoral care, making it difficult to find an entry point to connect with them.

Regarding interpersonal relationships, there is another peculiar dynamic among students today. Female students often experience tension with each other, so they end up hanging out with male students, and vice versa. This leads to ambiguity in male-female relationships. Therefore, pastoral care also needs to guide them in navigating interpersonal relationships and setting proper boundaries.

Overall, the concept of pastoral care may seem simple: to delve into the students' deepest and most genuine needs. However, achieving this is extremely challenging. Without addressing their inner needs, both pastoral care and sharing the good news are unlikely to be effective.

Lydia: So how can we "delve into" their deepest needs?
Moses: We can start with the surface-level issues they care about most, such as studies, families, relationships, and future careers. Particularly, in the post-pandemic era, increasing financial and work pressure have intensified their anxiety. That can also be an entry point. Student ministry aims to guide students back to their hearts and to seek God's will. We may try to help them develop habits such as being still before God, practicing spiritual disciplines, cultivating emotional awareness, and expanding their capacity for acceptance. While these methods are effective, maintaining these habits can be challenging. Students tend to merely participate in these "ministry activities" arranged by staff, without actually actively seeking a closer relationship with God.

Peter: Indeed, there is currently no effective approach to addressing this issue in student ministry in China. Nevertheless, I still believe that it is essential to dedicate more time to accompanying students. This is not about maintaining the status quo but about accepting their current state and gradually influencing them. Much like the changing seasons, this is a unique "season" for student ministry.

Resources and Acquisition
Moses: Our greatest need is to recruit young staff, especially recent graduates. They are closest to the current students and understand them the most. The role of senior staff is to mentor these younger ones, guiding them to influence students through relationships, thereby leveraging their strengths. However, senior staff are more likely to be bound by their own experiences (some of which may no longer be relevant to the current situation); therefore, it's critical to walk alongside recent graduates with a learning mentality. Moreover, traditional criteria for full-time ministry often include a clear calling and a stable spiritual life. However, these young people may not have yet discovered their callings; they simply have a burden for students and a desire to serve. To nurture these young staff, we need to walk alongside them, broaden their horizons, encourage reflection, and foster critical thinking. It is essential to give them the time and space to discover their own vision and calling. After six months or a year of serving, we can then ask them about their understanding or how their sense of calling and vision has evolved.
We need to be aware that two things can be particularly damaging to young staff. One is treating them as tools to accomplish ministry tasks. The other is lacking trust in them. Therefore, do not pressure them into full-time ministry just for the sake of the title.

Peter: Post-2000 generation staff bring both strengths and weaknesses, highlighting the need for training. Theological education is essential for them, but it does not automatically lead to their spiritual growth. We need a training and support system that provides them with spiritual companions on their life journeys. This is something currently lacking in China.

Lydia: I agree entirely. The young staff in my fellowship, including myself, committed to full-time ministry after attending a dedication meeting for student leaders organized by the team. The passion and willingness to surrender to God's calling during college years are genuine and have the power to shape our entire lives. However, the problem is that not all students who experience this initial passion end up pursuing full-time ministry. Some students, despite their passion, may feel uncertain about their calling or struggle to reconcile their passion with the harsh realities of life, causing their enthusiasm to gradually fade. "Igniting" this fire at a dedication meeting is easy; the real challenge lies in helping these individuals sustain their fire for the Lord, experience ongoing spiritual growth, and discover their specific place to serve based on their unique gifts and personalities.

Vision and Preparation
Moses: In China, apart from churches, student ministry is primarily influenced by two different approaches. One emphasizes evangelism, while the other focuses on contextual awareness, training, and reflection. The directions of these two approaches are gradually converging within today's pluralistic contexts, creating potential for integration. Nevertheless, variations exist across cities, necessitating case-by-case handling.
Lydia: Both approaches have influenced the student ministry in my city. To better help students to grow, our staff need first to understand the specific context and needs of our student population and then explore how to integrate the strengths of both approaches.

Moses: This touches upon the issue of contextualization. Our student ministry has been heavily influenced by Hong Kong and Taiwan, but it is difficult for us to become as deeply rooted in our own local culture as they are. For instance, the Taiwanese student ministry emphasizes practicality, stemming from its pragmatic culture. Hong Kong, on the other hand, prioritizes reflection that arises from its context of theological inquiry. The question is: Can we find our own path, which aligns with our own team's unique characteristics and cultural context? If we aim for a reflection-based approach, we need team members who are capable of deep theological reflection; otherwise, it will be hard to implement.
Methodologically, student ministries in Taiwan may provide concrete approaches, such as small group dynamics and inductive Bible study, while those in Hong Kong tend to emphasize leveraging students' existing strengths and spiritual gifts without relying on specific methods. Therefore, in the next five to ten years, our student ministry should focus on addressing the practical needs of the student population we serve while remaining open-minded to various approaches. If we simply replicate others' innovations without developing our own methodologies, we will not achieve any meaningful breakthroughs.

Peter: I believe we need to explore how to contextualize our understanding of student ministry and "urbanize" it, or make it relevant to the specific cities we are located in. This requires a deep understanding of our specific urban culture and the developmental needs of student ministry.
Moses: For example, college graduate ministry in Hong Kong emphasizes vision and calling. However, in our context, we need to address practical concerns such as how college graduates can navigate the initial years in the workforce, survive in companies, and interact with bosses. Pragmatism still dominates Chinese culture. While we can adapt experiences from Hong Kong and Taiwan, grounding our approach in the local context is essential. Tension arises if we fail to truly understand the real needs of students. We will need more young staff in the future, but the proportion of full-time staff might decrease. Focusing on how to raise up volunteers to care and serve in campus ministry may become the new trend.

Volunteer and Staff Training

Lydia: What distinguishes campus volunteers from "bi-vocational" staff?
Moses: Campus volunteers differ from small group leaders who have entered the workplace after graduation. They journey alongside students, provide training in Bible study, offer counseling, and engage in ministry that closely resembles the work of full-time campus staff. They essentially function as "part-time" campus staff. These volunteers typically live or work near campus and focus on student ministry instead of serving within the church. Therefore, it is essential for them to have clear communication with their churches.

Lydia: "Student staff development" emerges as a significant need and challenge. First, churches and student ministries often operate with different philosophies. Second, training student ministry staff cannot rely solely on fixed curricula or materials. In reality, there are only a few student staff in each city, and specialized training for them is scarce. Many staff navigate this path without a clear roadmap and turn to seminaries for theological education. In the long run, student ministry itself may become another form of "theological education." How can we integrate theological education with staff development?

Moses： I completed my theological education a long time ago. Based on my understanding of accessible seminaries in China, most still adhere to a traditional, lecture-based, knowledge-transfer model. They primarily equip church preachers but rarely cultivate individuals capable of deep reflection. This also stems from the education model in our cultural context. Conversely, our current student ministries provide theological training and general lectures designed explicitly for ordinary believers. These might be more practical than seminary education because they prioritize inspiration and critical thinking. Without that initial spark, education in Sunday school, seminary, university, or even homeschooling inevitably becomes trapped in a model of rote memorization. For example, a coastal city in eastern China has twenty to thirty seminaries; however, due to the lack of genuine transformation in students' thinking patterns and receptivity, the impact of theological education remains quite limited.

Peter: Some student ministry staff return to China after completing their theological education abroad. Many find it too challenging to adapt to the hostile domestic environment for ministry and end up pursuing careers in the marketplace instead. This highlights the need to consider how to digest and apply what we have learned in school to real life. Otherwise, it is like pouring new wine into old wineskins.

Moses: From another perspective, fragmentation is a key characteristic of postmodernism, and it is often criticized by modernism, which values wholeness. Students today often experience life as a series of fragments. The purpose of our training and equipping is to help them find a connecting thread through these fragments. Life is inherently fragmented, but if we can guide someone navigating these fragments to experience God and return to His embrace, then these fragments gain meaning, becoming a compass that points toward a deeper journey of knowing and experiencing God.

Conclusion
The student population we are shepherding now is no longer one that is "caged" by outside pressure but one that actively chooses to "cage" itself. As frontline workers, we often yearn for students to mature quickly and grow alongside us. However, we may forget that the proper way of shepherding is first to be with them, enter into their situation, and walk with them. That is actually what God is always doing–He promises to be present with His people.

Due to the differences in various cities and in backgrounds of staff teams, student ministry in China is multifaceted. While this discussion cannot cover every aspect, we hope these reflections will inspire and benefit pastors, student ministry workers, and readers alike.

Additionally, we hope to encourage more discussion and collaboration on student ministry among churches and teams, both within and outside of China.

[1] Lin is currently pursuing an Th.M. degree with a focus on the Old Testament. She has been actively involved in campus ministry for the past ten years. Lin previously studied in the M.Div. program founded by Dr. Jonathan Chao, where she was profoundly impacted by his “Threefold Vision”. She feels a strong calling to both theological education and campus ministry.