Mainland Chinese scholars are a special group. Unlike those Chinese who have grown up in America, or their counterparts in Taiwan or Hong Kong, the mainland Chinese have gone through a unique historical crucible of suffering. After ten years of studying overseas, the composition of this group has become more diversified. Some have succeeded and become part of the American middle class; others are still struggling to finish their degrees; and still others were not able to study and are scattered throughout society in various jobs. Then there are the families of these different groups. Although they are all "different", yet they are parts of the same group, generally sharing the following characteristics:

1. Many have come to America on scholarships. These are the Chinese elite, a group which excels in scientific fields. Their passionate pursuit of the sciences is partially due to their disillusionment with politics. However, out of their stubborn belief in imperfect theories, they tend to regard religion as non-scientific and irrational. To them, Christianity and science are as incompatible as water and fire.

2. There are those who have been ideologically betrayed in their beliefs, and have been afflicted with psychological and physical wounds. They tend to avoid any discussion of topics related to faith and belief. They do not have hearts of stone; they are just hiding behind a protective wall. To them, the old adage, "Harbor no ill intention toward others, yet spare no room for precaution" has been reinforced through seeing the cruelty and craftiness of the Cultural Revolution.

3. Due to certain similarities between Communist indoctrination and Christian evangelism, many mainland scholars harbor a preconceived aversion toward Christian rituals and formalities. As a result, they are not willing to study or investigate the Christian faith. Bible study groups remind them of their former political "Red Book" study groups. Christian sharing and testimonies are too similar to "self-reporting of one's own thoughts to the Communist party members." They also see no difference between prayer and the "Morning & Evening Ceremony" of pledging allegiance to Chairman Mao. "Disciples" sounds very much like the "Activists" of the Communist Party. They compare the Bible to "The Works of Mao Tse-Tung", and "Savior" to "Saving Star" (a title for Mao), church members to Communist party members, pastors to Communist secretaries, churches to local Communist party branches. Even the following examples of Communist jargon have their counterparts in Christian lingo: "Make revolution at the depths of the soul", "Get to the grass roots" and "To free mankind". The distance between Christianity and Communism is as far as heaven and earth. However, the above apparent similarities have become major hindrances to belief in Jesus Christ.

4. Most of them grew up under the indoctrination of Communist ideals and the influence of traditional Chinese thought. On the surface, some Communist slogans can find their counterparts in Christian teachings. For instance, "Put others' needs before yours", "Cultivate altruism and eliminate selfishness", "To have integrity and work always in the interests of the public", or "To sacrifice oneself for the sake of others". These ideals, often referred to as "The Lei Feng Spirit" (after the name of a soldier who was hailed as the model of altruism), were advocated and practiced for a short period of time, as they appeared to be far superior to the traditional Chinese thoughts. Later when people were disillusioned with Communism, they tended to be turned off by any high sounding teachings. Like someone who has been bitten by a snake, a piece of rope will scare him away.

5. Many Mainland Chinese scholars feel that Christianity is a kind of spiritual pipe dream (or spiritual opium). Others regard it as a "theological pastime", a luxury they cannot afford until their jobs have stabilized and their immigration status has been settled. Furthermore, their strong self-confidence developed during the difficult past also prevents them from easily believing in any historical figure.

6. After the "June 4th" massacre in Beijing in 1989, they have become a group in diaspora; they have homes in China but can't go back. Deep in their hearts are agonies unrecognized by outsiders. They long to be understood, appreciated and loved. For those who are inclined towards Christianity, some are afraid of possible trouble for their relatives or themselves when they return to China, if they should become Christians. They are specially concerned about whether or not to be baptized in public, since modern Chinese history is full of examples in which extended families were wiped out due to the "crime" of one family member.

7. The Cultural Revolution has brought forth a complete destruction of traditional Chinese culture as well as a crushing blow to the Communist ideology. As a result, a minority of the population lacks moral values. They went as far as rejecting any morals at all, from the "Lei Feng Spirit" to even basic human values.

1. Mainland Chinese scholars need to be shown true love and sympathy from God and should not be viewed as "prizes of pride" in the ministry. They thirst for love and dislike being "used". They are keen judges of character. In the ministry, we need to move their hearts with the Word of God and our sincere love.

2. To have a burden for evangelism is a special gift from God. In dealing with non-Christians, one should avoid the mentality of a teacher and not rush for quick results. It is true that most of them lack Biblical knowledge. However, they can quickly tell who the modern "Pharisees" are. One should not treat them as would-be "prey", but rather as friends who have been hurt in the past.

3. Instead of focusing on doctrine and formalities, we should demonstrate new life in Christ through our lifestyle,, and touch their hearts with the Word of God. Keep in mind that at one point or another, they have been deluded by certain doctrines and formalities in the past.

4. Christian faith is a living belief that salvation has been accomplished through Christ. Any over-emphasis on the do-goodism of Christianity will not appeal to the mainland Chinese intellectuals, who are likely to view it as "self- righteousness of the Pharisees". We should seek to transform people's old lives into new ones in Jesus Christ rather than spreading mere theological knowledge.

5. To proclaim Jesus is to uplift the name of Jesus Christ and turn the eyes of men unto Him, instead of to certain big names in the realm of theology. God is the light of life and love, and freely offers eternal life. On the other hand, any ministry focusing on elaborate planning and human ingenuity will only arouse people's short-lived curiosity.

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Dr. Shelton Cai came from Shanghai. He received his Ph.D. from UCLA in 1991 and is now a medical scientist in Washington State.