Interaction, mindset, and order: A qualitative study on Christian fellowship

Abstract

The rapid advancement and uncertainty of societal changes have not only accelerated social risks, but also plunged individuals into anxiety and restlessness in group interactions. In this context, using in-depth interview method, this study collects data from 10 Christian members to interpret their understanding of their sacred selves that are constructed in their fellowship interactions. The study reveals that Christians eventually develop the group interaction order based on their faith in God. Incorporating both care for individual lives and the importance of establishing interaction standards, this group interaction order is crucial in advancing collaboration. Moreover, the group interaction order is also constructed with the “Self-God” as the core belief mindset. The findings not only present characteristics of Christians’ individual faith, but also reveal the profound significance of group interaction norms in reality.

1. Introduction

In contemporary society, the concept of the "Self-God" serves as a profound source of spiritual sustenance. It encapsulates both the personalized moral and institutional dimensions, embodying the essence of individuality. Simultaneously, it conveys the Christian pride associated with embracing one's distinctiveness within their faith. This individualization based on the Christian faith is not only a farewell to the specific individual, but also a connection with universal individuals. In fact, individualism or individuation is an original invention bred by Christianity, which has passed the Gospel to people beyond limitations of status, class, race, and nationality from the very beginning [1]. As such, the individualism nurtured by Christianity does not lead to self-glorification, but rather to the universal empowerment of individual Christians, to the compassion for and the desire to struggle against all human suffering for justice. Therefore, it is a universal moral individualism, which reflects the good uniformity beyond national boundaries and barriers brought by beliefs and value systems. As Durkheim states, “it is never a sanctification of private interests as well as the worship of self-egoism, but an enduring, everlasting and impersonal concept that transcends specific changes of opinion and awakens the only emotion that can be found in people’s hearts” [2].

Based on Beck’s concept of "Personal God", the present study attempts to understand the personal beliefs and moral individualization characteristics of Christians, and presents their characteristics of group communication order with the concept of "Self-God". However, notably, the concept of “self” in this study is different from Beck’s emphasis on the “personal” that enters the public space [3]. On the one hand, in terms of the practice type of Christian belief in the Chinese context, “Self-God” is more likely to be an order formed through fellowship organization, which is the moral and personality preparation of Christians before entering the public context. As a specific belief model, “Self-God” is also a unique life concept formed by Christians in integrating personality and spirit. This concept has the characteristics of consciousness [4], sociality, initiative and identity [5], to distinguish themselves from others. On the other hand, “Self-God” expresses a belief that restrains individual desires, transcends individual interests, and assumes responsibility of members, which is also the key element to distinguish the Chinese “pattern of difference sequence” from western “individualism” [3]. This distinction means that the fellowship-based belief of “Self-God” is the transcendence of believers in the ambiguous context of “greater self” and “lesser self” in Chinese society [6]. It is a manifestation of the “self” in faith resisting the “greater self” in social order and striving to surpass the “lesser self” in dilemmas.

2. Methods

This study employs qualitative research method to investigate the fellowship order among the Christians in China. Qualitative method emphasizes the researcher as the primary research tool, utilizing various data collection methods to explore social phenomena within the social and cultural context. Through interactions with interviewees, we could explore the meaning, processes, and mechanisms underlying social phenomena. The reason for choosing qualitative research method is grounded in its emphasis on capturing Christians' personal experiences, practical insights, and reflections. Moreover, the exploration of meaning and mechanisms through interaction enables a more comprehensive understanding and interpretation of the fellowship order among Christians.

The specific research methodology employed in this study is field research. Field research emphasizes the researcher immersing themselves in the daily lives of the research subjects, personally observing and understanding their behaviors and attitudes in order to analysis the data. In this method, the researcher maintains a close connection with the research subjects, going beyond a purely objective relationship. Each case in the investigation reflects broader human relationships, rather than merely serving as a sample. Therefore, this study focuses on the relationship between self and God in individual cases, giving additional emphasis to the construction of group interaction order within Christian fellowship.

This study explores the characteristics of the group interactions of Christian fellowship through in-depth interviews with their members. Moreover, this study reveals the characteristics of “Self-God”, which is regarded as a specific mode of belief and experience. The participants are selected from house churches [7] in W City, Hubei Province, China. The interviewees are ten Christians, including university students, company employees, civil servants and full-time preachers. Their basic information is shown in Table 1. For data collection, this study adopts semi-structured interviews according to relevant themes, given that the flexible and open format can better enable participants to freely express themselves, especially for detailed dialogues on profound experiences and deep thoughts.

Table 1.

The basic information of the interviewees.

Case No.	Age	Gender	Occupation
F01	26	Female	Graduating student (Prospective full-time preacher)
F02	33	Female	Company employees (Studying abroad)
F03	23	Female	Homemaker
F04	60	Female	Professor in university
F05	46	Female	Bank employee
F06	37	Female	Full-time preacher
M01	37	Male	Self-employed
M02	35	Male	Administrator in university
M03	50	Male	Civil Servant
M04	29	Male	Full-time preacher

Note: The names of all the interviewees have been anonymized. The initial letter "M" in the case No. represents male, while "F" represents female.

The interview time lasts for approximately 120–180 min. The themes mainly includes religious experiences, personal change of religious beliefs, understanding of holiness, how to practice faith, how to solve the conflict between faith and reality, and how to establish the cognition of faith and morality. NVivo 12.0 is used for data analysis. The data are categorized and coded according to the different topics involved in the interviewees' belief experiences. By identifying the concepts that are frequently used by the interviewees, the underlying symbolic meanings are mainly determined. At the same time, all the materials and procedures strictly follow the research ethics and approved by the first author’s university. Before the interviews, the participants are informed of the main content and the research purpose. The collected data aree only used for research purposes, and all contents are voluntary, confidential, and anonymous.

The in-depth interviews reveal that the Christians always surrounded themselves with the divine mentality of “Self-God” during the fellowship communication. According to this mentality, they attempt to establish the value order of communication between the “believers” and “others”. Thus, this study presents both religious significance and academic contributions. Although the research objects are presented in the form of individual cases, the communication order formed by Christian fellowship can be summarized through in-depth discussions based on the “self” concept. The “Self-God” concept also shows general theoretical significance.

3. “Self” and “Self-God”

In the discourse between modernity and religion, Taylor proposed three secularization models to discuss the relationship between “belief and unbelief” and the times we live in [8]. In fact, Taylor’s discussion distinguished the experience of human life from the different contexts in which it is shaped, and emphasized that in a certain situations, the basis of perfect belief can be found and thus the transcendence of inner spirit can be realized. This finding shows that the new relationship between “belief and unbelief” and the times we live in is the living experience and the various contexts that shape its interpretation. As such, Taylor’s third model of secularity aims to explore whether a religion outside the public space can survive as a type of belief and practice that can be tested by the times. In this regard, the perspective of “Self-God can be used to discuss Christians' beliefs or ways of commitment in the special background of the Chinese context.

Considering recent times, the narrowing trend of social interactions, accompanied by the rapid development of big data, has not only intensified the atomization of interpersonal communication but has also depended on the anxiety that people generally face, contributing to the collapse of ultimate care. Facing an increasingly changing society, individuals are prone to the extreme psychology of “hating society” [9] caused by mental imbalance and emotional disorder from the states to which they cannot adapt. In this context, the ethics of group communication contained in Christian belief not only emphasizes individual beliefs but also the moral responsibility to the whole human being. This communicative order is an attempt to establish a connection between the belief world and the real world, and provides value basis for good social order.

First of all, the “self” in “Self-God” is an objective reality that cannot be sufficiently expressed by external institutions or organizations in the Chinese context. This type of “independent self” is a demonstration of personal inner integrity, and the sincere desire of Christians in the fellowship order they belong to. In this sense, the “self” is a valuable practice and divine preparation for “personal” formation. Upon gaining the support of both the inner group order and the outer system, the “self” can become an independent individual. This scenario raises the crucial question of how ordinary people are not limited to a kind of self-talk when they encounter difficulties in their life before becoming Christians, but are transformed from the soliloquized to a dialogue with God by reading the Bible. This kind of dialogue is not merely an isolated state and self-immersion [1] in which one’s life is told to God, but can gradually form a core value of “self” through interaction within the group, and then the value order of interaction with each other to practice their faith in their daily lives.

As such, Christians face difficulties in breaking away from the fellowship to communion with God, but only in the way of group life can they learn to let their “selves” face God and allow for the establishment of group order. This confrontation is mainly manifested in the following three ways: (1) in confronting their selves, Christians can confess their hearts in prayer and sincerely atone for their sins; (2) when facing other Christians, they can listen to the God and help each other in friendship; and (3) when facing non-Christians, they can remember their doctrines and remain humble. All three types of self-confrontation require Christians to build their trust in God within a community, and its resulting faith is a sincere expression for the glory of God. Thus, such a mindset inevitably leads to a divine and benevolent power that is not limited to the “self”.

Second, as a corporate being, Christians must work together to generate love and goodness, and to develop a conviction against sin and evil. Based on this conviction, Christian doctrine enables them not only to look after themselves but also to establish a connection between the universal individual and God, dissolving the divide between “Believers” and “Others”. At the same time, the gap between specific and universal individuals, thus contributing to the construction of “self” that transcends the limitations of inherent reality. Similarly, this is the main aim of the present study, which takes the “personal God” as the starting point and gradually leads to the core concept of “Self-God”.

Thus, the “Self-God” emphasizes both the “self” and the responsibility for others. This emphasis is not only a historical logic in the development of Christianity’s own traditions, but also a vivid expression of spiritual individuation [10]. As Baker stated, “individuals use their own religious experience to construct their own sacred curtain.” [11] The practical significance of Christian values lies in its dissolution of the potential segregation tendency, and reveals the fundamental imperfection of the self. This is the reason why the concept of “self” can be truly formed only in the encounter with Others. In this sense, the “Self-God” is a religious concept of individual autonomy over the external, and also contains the possibility of self-transcendence in what Durkheim called the “religion of humanity” [12]. This concept enables isolated individuals to derive religious respect from a source of interaction with others and to be of value to each other.

Finally, “Self-God” is a complementary interpretation and an extended discussion of the “personal God” in the Chinese context, emphasizing that the realistic meaning of Christian fellowship can establish the needed value order to sustain interpersonal interactions and unify civilization and morality. Finally, the concept of “Self-God” is a supplementary explanation and extended discussion of the concept of “personal God” in the Chinese context. The concept expresses the communicative order established by Christians in their fellowship. Similarly, this order is an attempt by believers to unify their personal beliefs with social morality and to serve together in different group interactions. Even without the support of external institutions, to achieve self-censorship in daily life is possible without the individual “self-deception” [13] suggested by Berg, and thus one can determine his or her own beliefs and responsibilities within the group order. The significance of this value order lies in recognizing the belief of equality and difference of others and presenting a “salvage explanation” [14] of the real world.

Therefore, “Self-God” is a divine state of mind based on the confirmation of subjective belief. Although this concept can only be established on the basis of fellowship in the present context, the way of inner faith is more important than the external form. As Troeltsch argued, “the Christians face great challenges and the approach of serious crises that may have an impact on the nation. We should undertake as much as we can to act according to our own personal beliefs, and at the same time we must also develop a sincere desire to nurture the friendship of the community, because we are one by love” [15]. This is the profound meaning of “Self-God” as presented in the Christian fellowship and the construction of a value order for social interaction. The “self” as presented by the Christian faith is the basis for the concept of “Self-God” and the significance of constructing social communication order.

4. From “self-mentality” to “sacred mentality”

On the journey toward the spiritual order, which encompasses the transition from an individual Christian's sacred mindset to the fellowship order among Christians, they are well aware that accepting the existence of the supernatural is a challenging task for the rational person. This awareness leads them to not deliberately emphasize the presence of God in their daily lives, as reason proves ineffective and powerless in proving or disproving the existence of God. However, this does not hinder their cognitive recognition of the transcendence of God. This cognition is manifested in their transcending material interests, seeking a sacred mindset focused on holiness and righteousness. This mindset is not only described by Simone Weil as "God not merely overlooking the vast earth but suffering alongside all living beings”, but also emphasized by Max Weber as "only a life guided by eternal thought can achieve the overcoming of the state of nature”. This honest faith, which emphasizes mentality and practice, actually contains the psychological adjustment and introspection mentality with “Self-God” as the core value, to realize the transformation from “Self-mentality” to “Sacred mentality", and gradually construct the value order of group communication.

4.1. Formation of the “sacred self”

Difficulties in real life cannot be borne alone, especially given the individual’s inability to resist due to structural difficulties, and the accompanying helplessness and panic. However, firm faith is an important psychological resistance in facing crises and difficulties for Christians. They can change from cognitive perceptions to practical actions through group interactions, and finally form a “sacred mentality”.

4.1.1. Practice of the “sacred self”: Christian doctrine and evangelism

Christians believe that people are sinful and insensitive, and such nature cannot be avoided. “Christians also have a shallow spiritual life and make mistakes, and must follow Christian doctrine” (Interviewee F03). Christians need to apply Christian doctrine to all aspects of their lives, fight against difficulties with devout faith, and achieve both conceptual and behavioral constraints. Thus, they can gain the “inner strength” [16] to maintain their personal and social interactions, and finally practice the faith of “Self-God”. “It is another divine force that not only brings about a change in your personality, but also releases pressure in your life” (Interviewee F04).

Once this divine power is internalized, it forms an eternal love of God [17], which manifests in the mutual help of different subjects through the relationship with God. Similarly, this is the “value is presented in relation” advocated by Buber, that is, people not only receive the key to the divine world, but also appreciate the true content of value. Kindness is not merely an emotional expression of “self” faith, nor is it a distinction based on faith or non-faith, but rather a sincere practice of faith in the relationship. Therefore, a strong sense of caring makes Christians eager to spread God’s love to the world—to evangelize. In this process, they simultaneously achieve self-transcendence [18].

Evangelism is not merely passed on by word of mouth, but is deeply embedded in the lives of believers. Rather than a mere transmission from memory, evangelism prioritizes the knowledge that includes faith as the transmission of the truth of life and as the beginning of the believer’s salvation [19]. The gospel gives Christians spiritual life, while evangelism embodies their conviction of faith and drives them toward the transmission of God’s love. “The influence of evangelism on people is like a beacon. The more the gospel is preached, the brighter the light will be” (Interviewee F02).

Thus, a devout Christian does not force others to live with the faith as if setting an absolute standard, which is unjust. Christians help the weak and needy in their daily lives according to the instructions of the Gospel, so as to awaken compassion and sympathy in people’s hearts, and fill life in this world with humanity. The evangelism that provides individuals a holy meaning after their new birth, and reflects precisely the practice of faith in their holy “self”. The Gospel endows individuals with the meaning of holy life, enabling them to break away from the secular and promote the practice of the belief in the “sacred self”.

4.1.2. Internalization of the order of fellowship: Bible and prayer

The core of the Gospel is the Bible, from where Christians gain their spiritual life and the norms of behavior that guides their daily lives. Fellowship interaction based on the Bible establishes mutually agreed upon rules of practice, forms an identity of interaction, and leads to the exploration of the constructive meaning of common order of interaction values. Bible-based prayer is an important means for Christians to present their unconditional faith, Prayer is a dialogue of complete trust, expressing the sacred mentality of Christians with the “Self-God” as the way of belief.

At the same time, prayer with God is a manifestation of the Christians' search for the “righteousness” of Christ [20]. First, prayer is an important part of the Christian’s faith in revealing their heart and asking for enlightenment, as well as in practicing the faith. Second, prayer is also an expression of Christians' constant awareness of their “sin”, living in anxiety as well as in expectation. Dialogue with God involves intense self-examination, confession of faith, and a desire to overcome “sin”. Prayer provides Christians with an outward and spiritual dimension, asking believers to act with standards of mercy, compassion, and kindness. Besides, this way of belief also affects others, and constructs the order of group communication in their interaction.

The above discussion also shows that both the outer practice and the inner expression of the faith exert the strong sense of return to faith and that devotional faith brought about the most powerful care for Christians in real life. For Christians, sincere faith contains a safeguard function that can effectively relieve the anxiety caused by facing all the unpredictable disasters and future risks. This scenario contributes to the characteristic of their faith that they do not focus on their own self-centered interests, but emphasize its practice for the benefit of others. The reason is that they exist as a “social force” [21] and not an isolated group. In addition, believers attach importance to the interaction with other members, which is the practice of their belief in forming “Self-God”.

4.2. Formation of “sacred mentality”

The “Spirituality” of Christ is not limited to the training of the human mind, but also includes the human spirit, willingness, and emotions. Sincere faith can achieve a change of cognition by sharing of each other’s lives in the fellowship and emphasizing on individual responsibility. This is how a “sacred mentality” can be formed.

4.2.1. Education in the Christian faith

Christian faith advocates doing good without distinction, nurturing the autonomous willingness of all people, and trying to love regardless of one’s moral worthiness. Otherwise, the believer cannot achieve self-denial without fulfilling the duty to love others. The reason is that the duty of love is not an outward act but from the heart, and is the true beginning of the divine mentality based on “Self-God”.

In fact, modern society contains artificially created uncertainties. Membership to the same society are originally based on inherited values, norms, and solidarity that are gradually replaced by rationalization and individualization. Although rationality is not an impediment to solidarity in society, its self-reflexive nature leads to the fear of the fall of the old order and the arrival of a new one [14]. In this environment, communication is particularly important, and Christians need to clearly understand that human nature has a common origin and is deeply imprinted with the mark of “original sin”. Therefore, Christians need pious faith to achieve salvation.

As such, Christians must have a very strong concern for “original sin – atonement”. “Because of sin, people cannot live with a sinless life, but we want to aspire to a peaceful life, so we have to go to the atonement” (Interviewee M03). This response shows that a sincere Christian must also present their understanding and interpretation in a posture of atonement in the fellowship, which motivates them to focus more on their spiritual mission and purification.

4.2.2. Mindset change

Modern society emphasizes the use of rational knowledge to “demystify” and allow people to live in the present. However, people have to accept the domination of their minds and hearts by the structural system in modern society, leading to a “great separation” [22] between the spiritual and real needs of people living in modern society, resulting in a lack of faith. However, Christians know that the “sinful” nature cannot be escaped, and that only devout faith can save them from the difficult emptiness. “When we uphold the light of reason and are illuminated by the faith, can we raise our minds beyond the corrupted world when we think about our future existence?” (Interviewee M01).

The reason is that theological education teaches people to abandon personal “selfishness” and to emphasize mutual respect for welfare improvement, rather than individual complacency. In the universal reality that everyone is blinded by selfishness, Christians can change by examining each other in communal interaction, and thus purify their minds. “You will discover what you really want in reflection, and you will be immensely tolerant and not harsh to others” (Interviewee F04). As such, Christians are on the way to atonement from the moment they receive Christian education, and need to reflect on themselves at all times to assure their spiritual life.

At the same time, a sincere Christian must be able to deeply focus on the “self” with faith in their daily lives, contributing to an order of values in their group interactions. As a Christian says, “If we can live by Christian faith, that is the best way to live” (Interviewee F01). In this regard, the Christian faith constitutes a kind of understanding of the identity of belief, and creates awareness of the different meanings of faith practice. Thus, the “Self-God” is not only a presentation of divine mental interaction, but also the interaction order in which one is placed in the fellowship.

5. “Sacred self”: basis of order in group interaction

In fact, faith not only resolves the believers' questions, but also attempts to cope with the difficulties in their lives. This coping mechanism prompts Christians to restrain desires and regulate their behaviors. Christians believe that suffering for the individual is an unfortunate aspect of human life that cannot be eliminated. However, for the Christian community, suffering becomes the most genuine expression of God being with us.

Just as the “Deus Crucifixus” conveys the misfortune and suffering endured by God, it also demonstrates God's understanding of the hardships and misfortunes of humanity. This understanding reflects God's love for humanity. Believers are aware that the suffering they undergo is understood by God. Therefore, the sacred mindset established by faith prompts believers to constantly introspect themselves, and seek to establish norms of interaction with “others” in faith. Thus, they do not take the closed mind as the principle of community interaction, but rather emphasizes the communication value that human beings and all things in the world coexist in harmony. Given that trust in God has become the most powerful care for Christians in real life, they in turn give that care a divine dimension. This is how the “sacred self” is formed, and becomes the basis of the essential order of community interaction with the “Self-God”.

5.1. Conversion of group mentality into order of interaction

When the social structure presents various unstable factors, the increasingly pervasive anxiety and fearful mentality intensify people’s uneasiness. Social isolation deepens, and people may become more and more cohesive and generate an indifferent mentality. At the same time, it also causes the absence of interaction mechanisms, leading to communication barriers and social conflicts that are constantly intensified or triggered. Religious relationships can be incarnated as a rational way of thinking and practice [16], gaining both material and spiritual support through the interaction of the Christian community. “I also faced a great monetary crisis, but I would turn to my brothers and sisters from the church around me who would donate to me and give me psychological support” (Interviewee F05).

This scenario suggests that faith enables Christians to regulate their behaviors even in the face of life’s crisis and the lack of effective support, such that they do not resort to irrational behavior. Faith provides Christians a strong sense of duty that enables them to practice Christianity in the face of the “others” in faith, to care for the unbelievers responsibly, and to love all “beings” [23], thus expanding the boundaries of the “self”. The “self” and “other” in group interactions are not divided based on “faith” that marginalizes one party, nor are these the formation of identity boundaries through social comparison. The “self" in group interaction is actually the relationship of believers with other groups based on Christian doctrine [24], in turn, this interaction contributes to the formation of the “divine self” of believers that enables them to pay attention to and to develop a practical concern for the members of society outside their own group.

Believers achieve the above practical concern for society through devout faith and a constant “atonement” mentality. Thus, they can interact with other members in a way that checks on their personal behavior, establishing friendly relationships. This scenario is reflected in the faith practice of “I will give thanks to God and try to do more to give back to society” (Interviewee F06). When fellowship members experience the courage and strength to face the reality of the situation brought by their faith, they are inspired to examine themselves and carry out their responsibilities while understanding their own actions and intentions. In this way, the “self” achieves inner transformation in social interaction.

This inner transformation is the Christian’s responsibility to care for the “other” while keeping faith in mind. The significance here is that Christians are not only committed to the possibility of individual salvation, but also to genuine concern for society. “In my heart, my life already belongs to God, and I want to serve more people so that society will be better” (Interviewee M04). This statement fully demonstrates that “the firm faith is both transcendent form of social relationship and a sublimation of social relationship.” [25] The interactive concept of Christian faith also works on the Christian community and other groups, which demonstrate an order of group communication through belief in God.

5.2. Role of Christian culture in the construction of order

The role played by culture does not change according to self-willingness, especially when the individual’s moral beliefs are inherently inconsistent with real life, tension occurs between the individual value orientation and the overall social value. This scenario indicates that the members in society are more likely to be free from the rules. For them, adapting to current cultural values has become self-soothing without actually helping. Given that individual mentality is inseparable from the cultural values of the society in which they live, prevailing cultural norms provide social members with reference values for their behavior, an action value that has also become the goal of all members to strive for [26]. However, when the majority of social members cannot achieve their goals in the way prescribed by the common values, social conflict may occur due to the asymmetry of value goals and means of achievement. The consequence is that the value norms lose the ability to effectively restrain members of society, and “people without beliefs will be weak and impotent, and will be afraid of the essence of their existence itself” [27].

However, the values of Christian culture not only give Christians a commonly recognized identity, but also contribute to the way base for faith to achieve their goals. In drawing near to God, individuals find “self-realization” [28], which allows Christians to recognize that as finite beings, they need to be aware of their difficulties and their inability to solve them, and therefore humble themselves to seek for God’s wisdom. For Christians, this is not simply psychological comfort or spiritual support, but provides a way to help each other, as “People in similar situations are aware of their limited abilities, so communication with others is necessary” [29]. In this way, Christians can enter into group interactions with faith that is free from the shackles of reality, and thus realize order construction.

This order is constructed on a “spiritual” expression of Christians as an internal norm and external influence, and also enables believers to transcend the “divine power” of corporate interaction itself. For Christians, their culture contributes to the construction of a common acceptance among the community, influencing the perception of normative values, ethics, and patterns of thinking. “Trusting God, with this spirituality, one has the confidence to change oneself, and the change in oneself will bring about changes around one” (Interviewee M02). This scenario means that Christian culture embodies a specific way of understanding and achieving social goals, that is, achieving personal goals based on “love” and “virtue” and realizing rights and duties to oneself and to others in Christian groups. In addition, the profound value concern of Christians, which is explained by the core of their faith in the “Self-God”, is likewise reflected.

This concern not only addresses how individuals interact with other groups in society and how to form a commonly accepted value order, but also emphasizes the goal of moral perfection, which helps to alleviate the contradictions and confusions in facing fierce competition and is also conducive to eliminating the influence of utilitarian culture on human interactions. Christians extend their culture of faith in their various relationships with society, which is precisely where Christian culture constructs the social meaning of interaction. The meaning of the order of the divine “self” can be expressed through community interaction, and thus can achieve the extension of social values to others. This is an important influence of Christian culture in community interaction, and an important expression of the value order of the “Self-God”, which not only helps Christians and the “other” to jointly construct the recognition of community interaction, but also provides cultural basis for the sound functioning of the social order.

5.3. From conscious awareness to group order

In general, individuals in reality not only find difficulties to rely on their ability to achieve self-consciousness, but are also more likely to harm public interest with private interests in their daily lives. As justification for maintaining private interests, the common order established by group interactions becomes precarious and the group cohesion diffuses. At the same time, this difficulty manifests the contradiction between “public” and “private” in morality, which can lead to both solidarity and barbarism [30]. In fact, the virtues of “public” and “private” are two sides of morality in traditional Chinese society; however, without a physical and objective field [31], society cannot be united.

When people’s cherished values conflict with social reality, the “sincere” demands from people’s hearts gain no responses, and to establish a common value order through group interaction is impossible. At the same time, the lack of effective response mechanism from the government and reasonable venting channels also limit the people to express their ideas and suggestions [32], and thus intensifying social conflicts and preventing the establishment of friendly group interaction. The importance of self-awareness lies in the fact that believers are not only committed to the possibility of individual salvation, but also aware of their responsibility to the “other” and their sincere concern for society.

In this regard, the consciousness of Christians based on faith can show a possible resolution for “public” and “private” contradictions in reality, and a possible path for a community order of interaction for different groups. On the one hand, Christianity exists in the form of an institution in human beings, and is not transferred by willingness [33]. This scenario establishes a strong link in the group of Christians, forming a conscious and thoughtful sense of security. This consciousness enables Christians to practice their faith by “Follow the Christian teachings from the heart, and restrain your own behavior accordingly” (Interviewee M03). On the other hand, the redemptive power formed on the basis of Christian faith continues to be convinced of Christian doctrine in group interaction, and results in a high degree of ethics, for safeguarding individual rights while promoting the harmony of group life.

As a result, the firm belief established in group communication enables Christians to break away from the stressful daily life and to empathize with the “other”, offering the possibility of a God-glorifying community practice. “When my colleague is facing difficult things at work, we pray for her, and we pray for others in the same situation” (Interviewee F04). This finding shows that the self-consciousness formed in group interactions not only serves as an expression of self-pursuit of life meaning, but also as the basis for the order of interactions to achieve the integration of public and private contradictions. This sense of self-consciousness is shaped by Christian culture. Believers establish a divine “self” in Christian faith and express their concern for other members in society by using the “Self-God” as a characteristic of their faith. This concern is the basis for the construction of a communal order of interaction.

6. “Self-God”: construction of interaction order

Religious belief is universal and is a set of constructions of the ultimate survival goals, including the understanding of things, shaping of values, and actions of meaning [34]. Christian faith is not only a purely rational identification with a set of doctrinal truths, but a normative logic generated by the interaction of many Christians, and an orientation and identification with the roles of the self and others. Thus, while Christians acquire a normative individual life, they likewise form behavioral constraints within the community to which they belong [35], allowing faith to permeate their individual lives and ultimately achieving the sacred mentality of “Self-God”.

The sacred mindset of the "Self-God" not only fosters the development of individuality, but also emphasizes a sense of responsibility towards others and a desire for societal contribution. It can “free people from irrational impulses and dependence on the outside world, make people’s actions often self-control, and seriously consider the ethical consequences of their actions” [36]. At the same time, believers internalize the teachings of God in group communication, such that those members affected by the external environment and inner anxiety can also receive support from the group interaction and form a good communication atmosphere. As the Contagion Theory points out, individual behaviors motivate others to act uniformly, which spreads one after another to form a motivational style [37]. Thus, motivation and similar behaviors spread gradually, and infection rises based on one reinforcing the other. Otherwise, when expressing and practicing caring becomes a personal matter, Christians undoubtedly face two choices. One is to help individuals stick to their beliefs, and the other is to lose their firm beliefs and seek the sponsor of “magic powers” [28].

To avoid taking the road of seeking “magic power”, Christians attempt to establish the order of communication between group members on the basis of internalized faith, and thereby ensure that the “self” has both internal independence and external care in the faith. In this way, even when the individual is affected by social pressure, Christians can still create a complete and spiritual life through beliefs, and at the same time influence group members to create a plurality communication, which is precisely the basis for constructing the order of group interaction. At the same time, the rule of community is that Christians display as the “Self-God” and practice Christianity in encounters with the “other”, which concretely reflects the relationship between the “self” and the “other”.

This recognition does not separate the “self” from the belief, but rather contributes to its maintenance. It is a joyful encounter, and freedom from God’s abandonment [38]. In this way, Christians can form the sacred mentality of constructing the order of group communication while presenting their inner beliefs, and gradually completing the preparation for constructing the “self” from “personal” [39]. Once the institution is arranged, the logic of “loving others” contained in “self” fills the gap between belief and unbelief, dissolves potential violent tendencies, and achieves the sacred mentality of “Self-God”. As such, Christians can explore their own conscience in group interaction and establish communication as a general social consensus, thereby realizing the order of individual and group integration. In this sense, the fellowship order established by believers is the key element to the formation of belief in the “Self-God”. The function of this faith is twofold. First, Christianity is deeply embedded in the lives of believers, enabling their practice in all aspects of their daily lives. Second, the practice of this faith not only generates values that transcend reality, but also exhibits the characteristics that “believes what you believe, but does not impose it on others” [40]. For this reason, the “Self-God” can express the devotion of believers and at the same time be concerned about the welfare of the “other” in faith, thus forming a continuous and sincere concern for society.

Funding statement

This study was supported by the major project of the National Social Science Foundation of China (Grant No.: 18ZDA230).

Institutional review board statement

The study was conducted in accordance with the Declaration of Helsinki, and approved by the Ethics Committee of East China Normal University (protocol code HR527-2019 and approved data 31 October 2021).

Data availability statement

Data will be made available on request.

CRediT authorship contribution statement

Xiaoyan Fan: Writing – review & editing, Writing – original draft, Validation, Methodology, Investigation, Formal analysis, Data curation, Conceptualization.

Declaration of competing interest

The authors declare that they have no known competing financial interests or personal relationships that could have appeared to influence the work reported in this paper.