Browse results

You are looking at 1 - 10 of 25 items for :

  • Chinese History x
  • History of Religion x
  • Reference Work x
  • Theology and World Christianity x
Clear All


Edited by Fenggang Yang, Joy K.C. Tong and Allan H. Anderson

This is the first scholarly volume on Chinese Christian Pentecostal and charismatic movements around the globe. The authors include the most active and renowned scholars of global Pentecostalism and Chinese Christianity, including Allan Anderson, Daniel Bays, Kim-twang Chan, Gordon Melton, Donald Miller, and Fenggang Yang. It covers historical linkages between Pentecostal missions and indigenous movements in greater China, contemporary charismatic congregations in China, Singapore, Malaysia, and the United States, and the Catholic charismatic renewal movement in China.

The volume also engages discussion and disagreement on whether it is even appropriate to refer to many of the Chinese Christian movements as Pentecostal or charismatic. If not, are they primarily following cultural traditions, or upholding beliefs and practices in the Bible?

Contributors are: Allan H. Anderson, Connie Au, Daniel H. Bays, Michel Chambon, Kim-kwong Chan, Weng Kit Cheong, Jiayin Hu, Ke-hsien Huang, Melissa Wei-Tsing Inouye, Karrie J. Koesel, Yi Liu, J. Gordon Melton, Donald E. Miller, Selena Y.Z. Su, Joy K.C. Tong, Yen-zen Tsai, Fenggang Yang, Rachel Xiaohong Zhu.


Michel Chambon

This chapter examines the Pentecostalization of Chinese Christianity in the context of the broader religious landscape. Presenting both a case study of a Three-Self church and an overview of the Catholic Church in China, it compares how the two main Christian traditions, Protestantism and Catholicism, have reacted to Pentecostal changes. Rather than just a foreign importation or a particular variety of Christianity, Pentecostalism appears to be a tool that Chinese churches use to foster networking among Christian communities, in response to recent socioreligious changes driven by local and global factors alike. For the most part, this function of Pentecostalism remains specific to China, where in the case of both Catholicism and Protestantism, Pentecostal influence has not led to the creation of a separate denomination or religious movement but remains extremely diffused throughout the entire Christian network.


Melissa Wei-Tsing Inouye

Charismatic practices such as healing and exorcism are neither disguised expressions of Chinese popular religious sentiment nor late “Western” arrivals on the Chinese Christian scene. Rather, the distinctively charismatic character of Chinese Protestant practice arose out of a complex web of negotiations between sacred texts, exegetical traditions, existing religious practices, languages, cultures, and individuals’ personal desires. The intimate and sometimes fraught interaction between Bernt Berntsen and Wei Enbo in Beijing (1915–1919) sheds light on the border crossings and exchanges that have shaped Pentecostal and charismatic modes of Chinese Christianity. Berntsen, a Norwegian American, had personally experienced the Pentecostal revival at Azusa Street in 1906. It was in Berntsen’s Apostolic Faith Church 信心會 in 1915 that Wei Enbo absorbed the Pentecostal doctrines and charismatic practices that would later define Wei’s True Jesus Church 真耶穌教會.


Karrie J. Koesel

How do Pentecostal and charismatic churches navigate the political terrain in countries where politics can be repressive, religious freedoms are not well protected, and pentecostalized forms of Christianity are viewed with suspicion, if not outright hostility, by those in power? Drawing on fieldwork in China, this chapter explores how unregistered Pentecostal and charismatic-leaning churches negotiate restrictive environments and attempt to make inroads into the public arena. I suggest that while these religious communities operate on the margins of the religious marketplace they can nonetheless be considered patriotic. Such patriotism is demonstrated most readily through prayer and worship services, but also indirectly through the development of charitable and social work programs. This repertoire of patriotic action has two important implications for our understanding of religious groups in China. One is that it helps demonstrate that even unregistered religious communities are made up of patriotic and productive citizens who do not necessarily seek to challenge the authority of the party-state. The other is that religious leaders advocate patriotism, believing that it both strengthens and grows their churches, while combating negative images across the state and society.


Selena Y.Z. Su and Allan H. Anderson

The unregistered house churches in China have grown enormously in the last three decades, helping create what is popularly known as “Christianity Fever.” But little is known about their origins in the early twentieth century, their nature, and their more recent developments. This chapter explores whether these churches may be considered “Pentecostal” and posits reasons for their conflict with the Chinese government and registered churches. It traces the history of independent Protestant churches in the mainland by discussing the differences between the three generations of house-church leaders. Contemporary issues of registration are then considered, and the chapter concludes by discussing the mission movements initiated by house churches, especially the “Back to Jerusalem” movement.


Kim-kwong Chan

Despite the introduction of Pentecostalism more than a century ago among Chinese Christians in Greater China and in the diaspora, charismatic influence has remained a fringe element in Chinese churches. Mainstream Chinese Christians view Pentecostalism as unorthodox, irrational, chaotic, and self-enclosed, while some Chinese Christian leaders regard it as heterodox and dangerous. In addition to the strong anti-charismatic theological tradition of Chinese fundamentalism, the Confucian tradition may also inhibit the growth of charismatic worship. Nevertheless, City Harvest Church 城市丰收教会 (CHC) in Singapore, with its emerging version of Pentecostalism, has taken root in a culturally and theologically conservative social context and offers a workable ecclesial paradigm that extends beyond the Chinese community into the postmodern world. The ecclesial mode of CHC has already been replicated in more than forty-seven affiliated churches in nine countries. This chapter examines the ecclesial paradigm of CHC and its paradigmatic challenges to Chinese Christianity in particular, and global Christianity in general.