Christianity has become the most practiced religion among the Chinese in America, but very little solid research exists on Chinese Christians and their churches. This book is the first to explore the subject from the inside, revealing how Chinese Christians construct and reconstruct their identity—as Christians, Americans, and Chinese—in local congregations amid the radical pluralism of the late twentieth century. Today there are more than one thousand Chinese churches in the United States, most of them Protestant evangelical congregations, bringing together diasporic Chinese from diverse origins—Taiwan, Hong Kong, mainland China, and Southeast Asian countries. Fenggang Yang finds that despite the many tensions and conflicts that exist within these congregations, most individuals find ways to creatively integrate their evangelical Christian beliefs with traditional Chinese (most Confucian) values. The church becomes a place where they can selectively assimilate into American society while simultaneously preserving Chinese values and culture. Yang brings to this study unique experience as both participant and observer. Born in mainland China, he is a sociologist who converted to Christianity after coming to the United States. The heart of this book is an ethnographic study of a representative Chinese church, located in Washington, D. C., where he became a member. Throughout the book, Yang draws upon interviews with members of this congregation while making comparisons with other churches throughout the United States. Chinese Christians in America is an important addition to the literature on the experience of "new" immigrant communities.

In this research I have investigated the role of congregational leaders in cross-cultural missions mobilization with five selected Chinese churches in North America, and at the end of the research, provide some reflections and suggestions on missiological applications. This research has five research sub-problems. First, from the research literature, I have found two main strategies used by Chinese church in North America for mobilizing cross-cultural missions--missions through the second generation of the Chinese diaspora church and Chinese-priority mission focus. Secondly, the Chinese church has gone through many different stages of growth, Today, these churches have great potential to be actively involved in cross-cultural missions through their rich resources. Thirdly, through an in-depth case study of a church in Boston, I have discovered six areas in which that church involved and mobilized its congregation in missions. The highest priority is the missions conference and monetary giving to missions. Teaching and preaching on missions remain low-priority. Fourthly, through case studies of four other Chinese churches, I have found that they have similar priorities in their missions involvement compare with the Boston church. The research has indicated that the second generation in Chinese churches are more willing to do cross-cultural missions than the first-generation congregation. Finally, I have discussed significant obstacles like traditional family values, pursuing the American dream, priority for education and success in society, the insecurity of immigrants, and the "Chinese priority" mindset for mission are five main obstacles to Chinese church involvement in missions. In conclusion, participating in cross-cultural missions is an act of obedience to the call of Jesus Christ for both English and vernacular Chinese speakers of Chinese churches of North America in their own unique way to actively involve in obeying the mandate of the Great Commission.