For instance， the different Anglican churches united as the ChinaAnglican Churches， as did the General Presbyterian Churches.
Some proposed that the different Christian factions in one cityto merge into a big organization， for instance， to form a ChinaChristian Churches in Guangdong and Southern Fujian， etc. Someproposed that all Churches should be unified and governed byChinese. Some suggested establishing an organization to discusson different issues， regardless of the union of the Churches informality. And some proposed to merge the churches accordingto the specific trade they fell in， like China Christian Churchesof Education， etc. Shanghai even established the Chinese HomeMissionary Society specially for preaching in the inland areas.
Among all the localized Churches， the biggest was Churchof Christ in China. After years of preparations， the first NationalAssembly of Church of Christ in China was held in Shanghai inOctober 1927. Among the 88 attendees， 66 were ChineseChristian leaders who represented 12 dioceses， 51 parishes andmore than 120，000 Christians or 1/3rd of all the ChineseChristians. Most of the representatives were from Presbyterianchurches. The assembly elected Chen Jingyi president of the organization， making it clear that all member churches mustabandon their original sectarian thoughts and push the localizationmovement forward on the principle of "anti-sectarianism andintegration‘， so as to reach the objective of all Chinese churchesbeing unified into one. The Church of Christ in China was formedas a result. It only sought to conform to the specific Chinesesituation and to meet Chinese needs， without being separated bydifferent factions or countries.
Localization
How should Christianity be integrated with Chinese cultureand appreciated by the Chinese people was by no means an easytask. By culture， it included not only its outside formality butmore importantly its internal spirit. By comparison， changes orintegrations in terms of formality were much easier. In someplaces， the churches were built in the traditional Chinese wayand chants were composed with a Chinese melody. In 1931， ZhaoZichen wrote lyrics for the chants and published a brochurecontaining them. A Christian organization set up in Shanghai in1927 composed over 50 new Chinese poems in order to create amodel for the localization of churches. Christians in thisorganization utilized some traditional Chinese ethnic musical instruments to accompany the poems. They also changed thelayout of the church， moving the platform aside and setting up achancel in the middle of the church with a bronze stove in frontof it. When there was to be preaching， the smoke of the incenseburned in the bronze stove would curl upward， and theworshippers would pray on bended knees in front of the chancel.
The priest was dressed in the traditional Chinese way. Actually，there were quite a lot of warmhearted Christians in different placeswho were experimenting on the integration of Christianity withChinese culture.
It was also a sensitive issue concerning how to treat the Chinese traditional ancestor worship rituals. If the rituals hadbeen banned in the light of some missionaries‘ criticisms thatthey were a kind of idolatry， Christianity would have beenseparated from Chinese culture and most of the Chinese people.
Chen Jingyi proposed a compromise that， in a defined period oftime， all the Chinese Christians go to the cemetery to hold worshipceremonies together. He thought this was not in conflict with thedoctrines of Christianity， but suited the Chinese people"s logic，and was a means of localization of Christianity. Wang Yexin alsothought some elements of the Chinese culture， like the Chineseethics， spirit of hardworking and behavior of faith， couldcomplement Western culture.
In 1924， the Standing committee for Localized Churchesestablished by the National Christian Council of China raisedsome subjects for research： 1） a variety of immortal values inChinese culture， like the perception of family life， filial piety，mentality of peace and modesty， etc; 2） the movements of allkinds of Chinese religious groups in modern times; 3） theorganization， theory and leadership of the Non-ReligionMovement; 4） the current situation of the independent Churchesin China; 5） the relationship between foreign missions and theChinese churches; 6） all kinds of rituals in the Chinese churches.
It was a huge and thorough research plan aimed at having a deepunderstanding of Chinese culture and religion， the criticisms atthe Non-Religion Movement and Christianity itself， so as to finda more appropriate way for the Chinese people to represent theirfaith on Christianity. Of course， it was a rather tough task thatneeded continuous exploration and practice. The road oflocalization would be very long for the Chinese churches.
