Preface
Published by: Early Rain Ministries (ERM)
Editor's Preface and Notes
Purpose and Statement of Faith
This report aims to record and testify to the persecution, challenges, and responses experienced by Chinese house churches in 2025 under an environment of sustained high-pressure religious policies. We do not intend to engage in mere human rights observation or political accusation; rather, grounded in the Christian faith, we are committed to presenting a true picture of a suffering church that prays in tribulation, proclaims the gospel in chains, and remains strong in grace.
Our core purpose is to bear witness for those "ambassadors of the gospel in chains who are faithful in Christ and strong in grace" (2 Tim. 2:1, 9), and to record the footsteps of the saints in mainland China in this era who are "persecuted for righteousness' sake" (Matt. 5:10). We believe that these records are not merely historical memos, but marks of the Lord and His church suffering together and being glorified together in the last days.
Research Methodology and Safety Principles
The primary information sources for this report are rooted in the daily intercession information released by the "China at 5 PM" Kingdom Prayer Meeting, as well as first-hand materials provided and confirmed by various local churches and Christian media platforms. This source determines the internal perspective and grassroots nature of this report; it does not come from external observation, but originates from the resonance of the pulse of the suffering church.
To ensure the rigor and safety of the report, we follow these core principles:
Safety and Ethical Tips
We are deeply aware that behind every piece of information are real lives and suffering. Therefore, we handle all materials with reverence, avoiding unnecessary sensationalism of details, and focusing on the impact of the events themselves on the faith community.
Evidence Grading: We classify information sources into three levels and use them prudently in the report to ensure the accuracy of factual statements.
- Primary Evidence: Legal documents (verdicts, detention notices), first-hand testimonies of the parties involved, unmodified original audio and video.
- Secondary Evidence: Reports from trustworthy third-party institutions (such as reports from well-known human rights organizations, in-depth reports from credible media).
- Tertiary Evidence: Indirect retelling, unverified online information, personal comments, etc.
Delayed Disclosure Rule: This is not a formal rule, but a core principle based on ethics and safety. To protect the safety of information sources, witnesses, or victims, based on risk assessment and the informed consent of the parties involved, we anonymize or delay the reporting of sensitive information (such as real names, specific locations).
Distinction and Complementarity with Existing Reports
We humbly acknowledge that regarding the recording of the situation of Chinese house churches, many respectable media outlets or institutions have made outstanding contributions. We thank them for the valuable perspectives they provide to the ecumenical church and the international community.
There are differences, but more importantly, a complementary relationship between this report and the existing reports made by our predecessors:
Difference in Perspective: Reports from existing institutions mostly adopt the perspective of external observation and news investigation, integrating and analyzing based on their "exclusive cases and official website information," opening an important window for the outside world to understand the situation of religious persecution in China. This report, however, is a "from the inside out" church documentary. Our main body of information comes directly from the prayer cries and internal notifications of the suffering church. It is closer to the "church scene" and aims to present how a "praying church" faces persecution.
Difference in Nature: If other reports focus more on the nature of "human rights reports" or "human rights documentaries," then this report is closer to a "historical record of suffering witness." We care about "what happened," but we care even more about "how the church prays," "how the saints persevere," and "how God's people look up in suffering."
Therefore, this report does not intend to replace or deny the value of any existing reports, but hopes to form a complement to them. When other reports provide incisive analysis from dimensions such as rule of law, human rights, and international relations, we hope this report can provide a unique internal perspective based on faith and church practice. In terms of data structure, this report is more like an "internal church memory" organized based on the "China at 5 PM" intercession clues and public reports. Since many persecuted churches are not made public, we cannot and do not intend to pursue an exhaustive statistic of all cases, but rather to preserve a truthful, complete, and profound historical record for the Chinese church of this era.
Acknowledgements and Disclaimer
We pay our deepest respect to the unnamed co-workers who transmit information and organize materials amidst huge risks. We thank every suffering saint and every saint who remembers the suffering members in prayer. It is your footsteps of suffering and watchful prayers that constitute the foundation of this report.
All personal testimonies, letters, and case details cited in this report, if they are public information, have not been anonymized. For parties who wish to remain anonymous, the report has anonymized them. The writing and publication of the report aim to testify to God's work and inspire intercession, not to place any individual in greater danger. We assume full editorial responsibility for this.
Reporting Period and User Guide
The observation period for this annual report is from December 1, 2024, to November 30, 2025. When "this year" or "the current year" is mentioned below, it refers to this period unless otherwise specified.
This report is mainly intended for the following reader groups:
- Churches and intercessors in China and overseas who hope to concretely remember the suffering members and intercede for them through real cases and life testimonies, and further provide practical help.
- Institutions, media, and Christians concerned with public issues who pay attention to religious freedom and the rule of law in China.
- Scholars and observers studying changes in China's religion, society, and rule of law.
Different readers can choose reading paths according to their needs:
- If you wish to quickly grasp the overall situation and policy trends, prioritize reading Chapter 1, Chapter 2, Chapter 3, and Chapter 7.
- If you hope to understand more about the life testimonies and spiritual responses of the persecuted, their families, and churches, focus on reading Chapter 4 and Chapter 5.
- If you are concerned about the reaction of the international community and the ecumenical church, focus on checking Chapter 6 as well as statistics and references in the Appendix.
Limitations of Data and Evidence
The cases and data used in this report are mainly derived from public materials and intercession clues accumulated over a long period by the "China at 5 PM" Kingdom Prayer Meeting. We strive to be as accurate as possible within the scope of available information, but we do not pursue an exhaustive statistic of all cases nationwide.
It needs to be strictly stated that:
- Some cases were still under investigation or trial at the time of writing, and legal documents had not yet been fully made public, so relevant figures and details may be updated over time.
- Since the Chinese government and relevant legal institutions do not fully disclose or provide all information to the families of the persecuted during the actual handling of cases, some information in this report can only be provided by the families of the persecuted.
- Some information sources belong to indirect retelling or secondary media reports. We have tried our best to reduce errors through cross-referencing, but there may still be a certain degree of incompleteness.
- To highlight the analysis and testimony itself, this report simplifies the technical details of individual complex cases within the limited space and does not constitute a comprehensive case record in the legal sense.
Therefore, the statistical picture in the report should be understood as a "microocosm based on confirmable materials," intended to provide a starting point for prayer and research for churches, institutions, and scholars, rather than the final and sole data standard.
Background Information
Definition and Historical Origins of House Churches
Chinese House Churches refer to Protestant Christian groups within mainland China that are not registered with the government's religious departments, insist on Christ as the sole head of the church, and conduct gatherings in homes, office buildings, or other unofficial venues.
Its historical origins can be traced back to the 1950s. At that time, the Chinese government launched the "Three-Self Patriotic Movement," requiring churches to cut off all ties with overseas and accept the political leadership of the government. Some church leaders (such as Wang Mingdao, Watchman Nee, etc.) refused to join the "Three-Self" system because they held to the biblical principle of "separation of church and state," and were thus forced to move underground or into home gatherings. After decades of development, house churches have grown from initial sporadic gatherings into a faith community with a huge base of believers, diverse organizational forms, and deep theological traditions, constituting the main body of contemporary Protestant Christianity in China.
Legal and Policy Framework of the Government
The Chinese government implements strict administrative control over religious affairs. Its core legal framework includes Article 36 of the "Constitution" (which stipulates that "the state protects normal religious activities" but does not define what is "normal"), the "Regulations on Religious Affairs" (2018 revision) promulgated by the State Council, and a series of departmental regulations issued in recent years, such as the "Administrative Measures for Religious Clergy" and the "Administrative Measures for Internet Religious Information Services."
In recent years, the government has established the top-level design of "Sinicization of Religion," requiring that religion must "adapt to socialist society." Under this policy guidance, house churches are regarded as "illegal" social organizations due to their "unregistered" status. The government attempts to incorporate house churches into the officially recognized "Three-Self" system or cause them to shrink and disintegrate through high-pressure means such as administrative penalties, banning venues, cutting off funding chains, fabricating charges, and "stigmatization."