Mayfield highlights…the essential continuity that bound the early Pentecostal missionaries together with their evangelical contemporaries; the way in which the “heat and noise” of Pentecostal worship, which often repelled Europeans, actually served to attract the Chinese masses; and the strategic role that women played in the founding of Pentecostal churches.
At a time when the study of Christianity in China is becoming more difficult, the CHCD opens a new portal to explore China’s Christian past. The tool might be different than rummaging through a traditional archive, but by repackaging archival materials into an online tool it invites anyone to ask, “What could be discovered if…?”
As I read through the various submissions [in the summer 2023 CSQ], I realized that the topic of the Pentecostal church in China cannot be ignored, should be explored and could be instructive.
God works through the lives of individual believers to spread the gospel and fulfill the great commission. In this post, we have rounded up several posts that look at multiple important missionaries from the 19th and early 20th centuries.
Entrusting the development of Christianity in China entirely to Almighty God and following his will alone in leading Chinese Christians in the twenty-first century is undoubtedly the most important path to experiencing the work of the Holy Spirit.
Being exposed to humble people of faith who were expectant of God’s moving among frontier peoples and places was especially enriching to my journey of faith. One result was a new awareness and readiness for spiritual warfare and confidence in prayer to join the battle.
I am truly grateful to China Source and to guest editor Robert Menzies and his fellow contributors for the 2023 summer issue of the ChinaSource Quarterly that focused on the Pentecostal church in China.
From the desk of the guest editor.
The author delves into the history of how Pentecostalism came to China in the late nineteenth century. He introduces us to early missionaries—including women—Chinese leaders, and revivals.
Balcombe brings us into the present by telling us about the Pentecostal church at the end of the Cultural Revolution and on through the years to its present situation.
Prior to 1949, while some of the independent, indigenous Chinese churches were not Pentecostal, the larger church networks had Pentecostal roots. Pentecostal beliefs and practices continue to define a large segment of Chinese churches today.
The religious passion of Christian peasants encouraged them to rethink traditional understandings of Christian life and ministry. Before 2000, house churches focused their mission primarily on domestic China, but after 2000, this focus shifted from China to other countries resulting in two international mission movements.