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The Cambodian Church's History
Like most Southeast Asian Countries, Cambodia is traditionally Buddhist mixed with animism. It was not until 1923 that the first evangelical Christian missionaries entered the land, although Roman Catholicism had been introduced in the 1500s. Early missionaries experienced considerable opposition from Cambodian people, who believed turning from Buddhism to Christianity was an act of betrayal to country and culture. This view is still held today although attitudes are gradually relaxing, helped by substantial and appropriate development assistance provided by many Christian organisations on a voluntary basis from all around the world.
During World War II, despite the scattering and imprisonment of missionaries by the Japanese, the Church doubled in size. After 1947, when freedom of religion was encouraged, the Gospel spread to most parts of the country, with Cambodian pastors being trained and Christian literature published. Following cessation of diplomatic relations with the West in the 1960s, missionaries had to leave and Cambodian evangelical Church leaders were ordered to close their churches. Christian meetings were held in secret. In 1970 the government was overthrown in a coup which paved the way for freedom of religion.
The next five years saw revival, with thousands coming to faith in Jesus. Christian life for many, however, was short lived. In 1975 the Khmer Rouge came to power and Christians were one of the main groups targeted for execution. The Church survived, though desperately weakened and fragmented. Their troubles did not end with the Vietnamese invasion and liberation of Cambodia in 1979. There were only about 1,000 evangelical Christians left and they had to meet in secret due to persecution. In 1990, following Vietnam's departure, religious freedom was restored.
Today there is much interest in the Gospel, particularly amongst the young, and the Christian community is growing steadily. Estimates of the size of the Church vary but there may be as many as 1000 congregations, dependant on definition, with possibly around 60-80,000 Christians. There are new groups continually appearing all around the country. But there is still a great need for a deeper understanding of the word of God and for a greater number of able, trained and experienced leaders.
Cambodian culture is heavily founded on Buddhism. The basic notions of God, sin, life, heaven, forgiveness, salvation, etc. have an entirely different significance, thus making it difficult to translate Scripture in a way that can be readily understood by Cambodian people. However the Khmer Bible was first published in 1954, having been systematically translated by an American pastor. This translation is well used and respected and it has recently been complemented by a newer version completed in 1997.
Despite the many political, judicial, economic and social problems that exist within Cambodia, this is truly a time of wonderful opportunity for church growth. There is potential for the Church to continue multiplying and penetrating into remote areas. Cambodian church members take the primary responsibility for evangelism themselves. A number of people groups have yet to be reached with the Gospel or receive the Scriptures in their own language.
There is much scope for dedicated expatriate Christians, as part of the international Body of Christ, to assist the Church, when invited, with culturally appropriate and sensitive participation. This is especially true and effective if involvement is carefully offered as a full expression of Christian care and concern. Expatriate Christians must pay full respect to their guest status, working closely with local Church leadership, recognising that God's purposes are achieved when the Holy Spirit is fully in control.
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