Abbot, Paul 35 Abcfm (American Board of Commissioners For

Total Page:16

File Type:pdf, Size:1020Kb

Abbot, Paul 35 Abcfm (American Board of Commissioners For Index Abbot, Paul 35 Asia abcfm (American Board of Commissioners Pentecostal movement in 40, 63, 135, for Foreign Missions) 47, 48, 63, 66, 67 181 Africa see also specific countries forms of Christianity in 221 Asian Outreach International 204 Pentecostal movement in Assemblies of God (AoG) in general 17, 63, 221, 312, 346 in general 9, 34 and indigenous culture 119 baptism of the Holy Spirit in 169, 170–171 African community (Guangzhou) 194 emotional expression in 323 Agape Centre (Taiwan) 228 establishment of 34, 35 Agape International Leadership Institute female leadership in 333 (aili; us) 228 General Council of 55, 56, 57–58, 59 Agape Renewal Ministry (爱修园) 333 glossolalia in 169 Agape Vineyard Churches 332 in Korea 288 ahistoricity 304 in Malaysia 313 Ah Son 78 missionaries of 38, 313 aili (Agape International Leadership in Singapore 292 Institute) 228 in United States 332 Ai Ra Kim 340 mention of 6 Albrecht, Daniel 169 Assemblies of God Chinese Christian Center American Board of Commissioners for (San Francisco) 332 Foreign Missions (abcfm) 47, 48, 63, attendance 66, 67 at Chinese Congregational Church 70 American (Northern) Presbyterian Shandong at Chinese house-churches 30 Mission 35 at City Harvest Church 291 n10 The Analects (Confucius) 131 at Three-Self churches 28–29, 30 ancestor worship 318 Au, Connie 9 Anderson, Allan 44 “A United Appeal by the Various Branches of Ang Chui Lai 318, 319, 322 the Chinese House Church”, 204 Anglican church 290, 292, 293 autonomy Anglin, Ava 54 of Koreans in China 20 Anglin, Leslie M. 52, 53–54 in registered churches 242 angpaos (red packets) 320 Au-Yeung 332 Anhui Lixin Church (安徽利辛教会) 25 Awrey, Daniel 69 Anti-Christian movement 346 Azusa Street Revival (Los Angeles) 9, 25, Anti-Rightist Movement 123 44, 96, 161 AoG (Assemblies of God). see Assemblies of see also Los Angeles God Apostolic Faith 47, 51 Back to Jerusalem (Hattaway) 236 Apostolic Faith Church (信心會) “Back to Jerusalem” movement 235–236 in general 91–92 Bahasa Malaysia 311, 316–317 compared to True Jesus Church 91–92, Bai (layman) 193 105, 107–108, 111–112, 114–115 Baird, Lula 332 sabbath in 99 Baird, Vallance 332 Apostolic Faith Mission (Hong Kong) 71–72 Bai Shuping 268–269, 274, 278 <UN> 356 Index Balcombe, Dennis 10, 23, 182, 187–188, 189, Benedict xvi, Pope 270 196, 204, 226, 289 Berger, Peter 181 baptism Berntsen, Bernt of Holy Spirit and AoG 55, 57–58 in general 45 background of 93 in Assemblies of God 169, 170–171 baptism of the Holy Spirit of 51, 95–97 of Berntsen, Bernt 51, 95–97 death of 107 of Boddy, A.A. 51 and Finished Work theology 57 in Catholic Charismatic Renewal 268, influence of 115 270, 271, 275–277 influences on 98–99 of Garr, Alfred G. 46–47 move to Beijing 98 of Hansen, George 50–51 and Oneness theology 57–58 of Lee, Edward S. 46 views of life changing character of 144–145, 268, on baptism of the Holy Spirit 108 275–277 on return of Jesus Christ 110 in Local Church 170–171 and Wei Enbo 9, 59, 91–92, 99, 101–105, of McIntosh, Thomas J. 45 106–107, 115 of Mok, Alice Lena 69 in Zhengding County 97 of Mok, Daniel 70 see also Apostolic Faith Church; Popular of Mok Lai Chi 68–69, 108 Gospel Truth of Mok, Robert Leonard 69–70 Berntsen, Henry (son of Bernt) 93, 1 of Montgomery, Carrie Judd 47 03–104 of Moomau, Antoinette 50 Berntsen, Iver (son of Bernt) 93, 97–98 of Mui Yee 287 Berntsen, Magna Berg (wife of Bernt) 93, of Ozman, Agnes 46 107 views on 108–109 Berntsen, Ruth (daughter of Bernt) 98 of Wei Enbo 102, 128 Bible Institute of Malaya 313 see also glossolalia Bible(s) by immersion in water 37, 73, 106 smuggling of 167 non-Trinitarian 37, 106 as sole basis of Christianity 113 Trinitarian 293 Bible study Baptist Gospel Mission 53 in Catholic Charismatic Renewal 266, Barber, Margaret E. 163 273 The Basic Viewpoint and Policy on the Religious in Chinese Pentecostal movement 73, 81 Affairs during the Socialist Period of Our of Lee, Witness 165 Country 240 of Nee, Watchman 164 Bays, Daniel 7, 10, 181, 226, 346 Bickle, Mike 339 bead-stringing style 126, 130 Boddy, A.A. 49, 51 Les Béatitudes 194 bookstores 19 Beijing Born-Again Movement (重生派) 202–203, bookstores in 19 205, 236, 350 Haidian Christian Church in 28–29 Brinson-Rushin, Jennie 53 Pentecostal movement in Buddhism 18, 290 Apostolic Faith Church. see Apostolic “Building Up the Chinese House Church” Faith Church (Xu) 202 Christian Tabernacle in 222, 348 Burden and Mission (Liu) 274 global awareness of 99–100 Burdon, John Shaw 65 Gospel Assembly 222 Shouwang Church 229, 232 Calvinism 26 True Jesus Church. see True Jesus Church The Canaan Hymns (Lu) 204, 226 <UN>.
Recommended publications
  • Protestants in China
    Background Paper Protestants in China Issue date: 21 March 2013 (update) Review date: 21 September 2013 CONTENTS 1. Overview ................................................................................................................................... 2 2. History ....................................................................................................................................... 2 3. Number of Adherents ................................................................................................................ 3 4. Official Government Policy on Religion .................................................................................. 4 5. Three Self Patriotic Movement (TSPM) and the China Christian Council (CCC) ................... 5 6. Registered Churches .................................................................................................................. 6 7. Unregistered Churches/ Unregistered Protestant Groups .......................................................... 7 8. House Churches ......................................................................................................................... 8 9. Protestant Denominations in China ........................................................................................... 9 10. Protestant Beliefs and Practices ............................................................................................ 10 11. Cults, sects and heterodox Protestant groups ........................................................................ 14
    [Show full text]
  • Global Persecution
    GLOBAL PERSECUTION THE PRICE OF FAITH FOR CHRISTIANS WORLDWIDE CONTENTS This Publication ................................................................. 1 Introduction...................................................................... 2 Cause for Concern .............................................................. 3 Evidence.......................................................................... 6 Conclusion..................................................................... 105 The Maranatha Community UK Office, 102 Irlam Road, Flixton, Manchester, M41 6JT England Tel: (0044) 161 748 4858 Fax: (0044) 161 747 7479 Email: [email protected] www.maranathacommunity.org.uk This Publication This factual Report is compiled out of profound concern for the vast numbers of innocent people worldwide who have suffered and who continue to suffer grievously for their beliefs and pay a very high price for their Christian faith. This Report is being placed before the following with an urgent appeal for support and action in the light of the desperate urgency of the situation. Mr. Ban Ki-moon, Secretary-General of the United Nations Organisation Mr. Baudelaire Ndong Ella, President, United Nations Human Rights Council Rt. Hon. David Cameron MP, Prime Minister Rt. Hon. William Hague MP, Foreign Secretary Rt. Hon. Nick Clegg MP, Deputy Prime Minister Rt. Hon. Ed Miliband MP, Leader of the Opposition Mr. Alex Salmond, First Minister of Scotland Mr. Carwyn Jones, First Minister of Wales Mr. Peter Robinson, First Minister of Northern Ireland Baroness Ashton of Upholland, Foreign Affairs Commissioner of the European Union The Leaders of the main political groups in the European Parliament His Holiness Pope Francis Rt. Rev. Justin Welby, Archbishop of Canterbury, Cardinal Vincent Nichols, Archbishop of Westminster Rev. Dr. Olav Fykse Tveit, General Secretary, World Council of Churches Ephraim Mirvis, The Chief Rabbi Dr. Muhammad Abdul Bari, Chairman of the Muslim Council for Great Britain Professor Fares Al-Mashagbah, President of Aal Al-bayt University.
    [Show full text]
  • The Captivity of the Church: the Reformation, House Churches in China and Ecumenicity
    ASIAN HORIZONS Vol. 11, No. 2, June 2017 Pages: 340-356 THE CAPTIVITY OF THE CHURCH: THE REFORMATION, HOUSE CHURCHES IN CHINA AND ECUMENICITY Lap-Yan Kung♦ Chinese University of Hong Kong Abstract The churches in every generation have the crisis of being in captivity in various ways. It is important for the churches to be attentive to the Gospel and to be humble to receive criticism in order to be God’s faithful witness. The concerns of this paper are what the captivity of the churches in the Reformation and in China are, how these two experiences are correlated and what theological and spiritual significance of their witnesses contribute to ecumenicity. On the one hand, house churches in China are enriched by the discovery of the Gospel of Luther’s reformation and its commitment to the ecumenicity of the churches. On the other hand, the experience of house churches in China raises the concern of ecumenical solidarity with the oppressed people. Keywords: China, Chinese Church, Ecumenicity, Reformation Introduction During the 1990s, “justification by love” proposed by late Bishop K.H. Ting had sparked off a very controversial discussion among the churches in China, not only because theologically, Ting’s proposal was very different from the Reformation’s emphasis on the justification by faith, 1 but also because politically he was the ♦Lap Yan Kung teaches Christian ethics, missiology and value education at the Chinese University of Hong Kong. Apart from his academic life, he is a social activist, and meanwhile, he is the honorary general secretary of the Hong Kong Christian Institute.
    [Show full text]
  • Qin2020.Pdf (1.836Mb)
    This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. THE EVOLUTION OF EVANGELICAL SOCIO-POLITICAL APPROACHES IN CONTEMPORARY CHINA (1980S-2010S) Daniel Qin Doctor of Philosophy The University of Edinburgh 2019 DECLARATION I confirm that this thesis presented for the degree of Doctor of Philosophy, has i) been composed entirely by myself ii) been solely the result of my own work iii) not been submitted for any other degree or professional qualification A revised version of chapter II is forthcoming in 2020 in Studies in World Christianity as ‘Samuel Lamb’s Exhortation Regarding Eternal Rewards: A Socio- Political Perspective.’ Daniel Qin _________ Date: ABSTRACT This thesis explores the evolution of Evangelical socio-political approaches in contemporary China, arguing that Evangelicals in both the Three-Self church and the house churches have moved towards an increasing sense of social concern in the period from the 1980s to the 2010s.
    [Show full text]
  • THE MISSION in CHINA: HISTORICAL CONSIDERATIONS for TWENTY-FIRST CENTURY CHURCHES of CHRIST James W. Ellis Academy of Visual
    Global Journal of Arts, Humanities and Social Sciences Vol.7, No. 4, pp.57-77, April 2019 ___Published by European Centre for Research Training and Development UK (www.eajournals.org) THE MISSION IN CHINA: HISTORICAL CONSIDERATIONS FOR TWENTY-FIRST CENTURY CHURCHES OF CHRIST James W. Ellis Academy of Visual Arts, Hong Kong Baptist University ABSTRACT: Jesus gave his followers a momentous task: to go and make disciples of all nations. China presents unique challenges to fulfilling the Great Commission. This essay explores three topics: 1) the origins of the Churches of Christ and their mission philosophy; 2) factors affecting Christianity in China; and 3) mission strategies available to the Churches of Christ in contemporary China. The aim is to help accomplish the church’s mission in China. KEYWORDS: China, church of Christ, great commission, Stone-Campbell INTRODUCTION Jesus initiated the church’s mission of worldwide evangelism. Before his ascension, Jesus told his followers “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Matt 28:18-20 NKJV). The Apostles, filled with the Holy Spirit, began fulfilling this Great Commission on the Day of Pentecost in Jerusalem. Before a large gathering of people from every nation under heaven, Peter delivered a powerful gospel sermon and God added approximately three thousand souls to the church that day (Acts 2). The remaining books of the New Testament explain how the church expanded through missionary journeys and evangelization, under God’s providence and guidance.
    [Show full text]
  • The Theology of BB Warfield
    Websites www.reformation-today. org The editor's personal website is http://www.errollhulse.com http://africanpastorsconference.com This map of what was formerly Yugoslavia shows the nations and the boundary lines that have emerged. An amazing structure that required extraordinwy engineering design has been erected in Istana the capital city of Kazakhstan. Inspired by President Nazarbayev the project was designed by British architect Sir Norman Foste!'. Heated to a warm temperature the massive internal space is occupied by large numbers who can escape the freezing conditions during winter and enjoy a wide variety of activities. For details of a conference in Kazakhstan see News. Front cover picture - Simo Ralevic. ll Editorial With revolutions taking place in the Africa. Let us pray it will work in Arab world, how are we to pray? Turkey. Guidance comes from 1 Timothy 2:1-5: Other Middle East nations are more problematic. 'I urge, then, first of all, that petitions, prayers, intercession and thanks­ In Syria demonstrations have reached giving be made for all people - for proportions greater and more kings and all those in authority, that widespread than ever before. The we may live peaceful and quiet lives regime is ruthless and hundreds have in all godliness and holiness. This is been shot and thousands imprisoned. good, and pleases God our Saviour, Brutal suppression of peaceful protesters continues. The West is who wants all people to be saved and muted in its response. One reason for to come to a knowledge of the truth. that is because when this regime For there is one God and one collapses there is no one leader or mediator between God and mankind, party ready to restore order.
    [Show full text]
  • ABSTRACT Multiple Modernizations, Religious Regulations and Church
    ABSTRACT Multiple Modernizations, Religious Regulations and Church Responses: The Rise and Fall of Three “Jerusalems” in Communist China Zhifeng Zhong, Ph.D. Mentor: William A. Mitchell, Ph.D. There is an extensive literature on modernization, regulation and religious change from a global perspective. However, China is usually understudied by the scholars. Numerous studies tackle the puzzle of the rising of Christianity and its implications in China. However they fail to synthesize the multiple dynamics and diverse regional difference. This dissertation approaches the development of Christianity in contemporary China from a regional perspective. By doing a case study on twelve churches in three prefecture cities (Guangzhou, Wenzhou and Nanyang), I examine how different historical processes and factors interacted to shape the uneven development of Christianity under the communist rule. The main research questions are: How did Protestantism survive, transform and flourish under a resilient communism regime? What factors account for the regional variance of the transformation of Christianity? I argue that there are multiple modernizations in China, and they created various cultural frames in the regions. Although the party-state tried to eliminate religion, Protestantism not only survived, but transformed and revived in the Cultural Revolution, which laid the foundation for momentum growth in the reform era. The development of Protestantism in China is dynamic, path-dependent, and contingent on specific settings. Different modernizations, religious regulation, historical legacy and church responses led to the rise and fall of three “Jerusalems” in communist China. Copyright © 2013 by Zhifeng Zhong All rights reserved TABLE OF CONTENTS LIST OF FIGURES ..................................................................................................... iv LIST OF TABLES .......................................................................................................
    [Show full text]
  • UNIVERSITY of CALIFORNIA RIVERSIDE Quiet Confrontations
    UNIVERSITY OF CALIFORNIA RIVERSIDE Quiet Confrontations: Transnational Advocacy Networks, Local Churches, and the Pursuit of Religious Freedoms in China A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Political Science by Yun Wang June 2013 Dissertation Committee: Dr. Juliann Allison, Co-Chairperson Dr. Bronwyn Leebaw, Co-Chairperson Dr. Yuhki Tajima Copyright by Yun Wang 2013 The Dissertation of Yun Wang is approved: Committee Co-Chairperson Committee Co-Chairperson University of California, Riverside DEDICATION For my friends and people who fight for their beliefs and freedoms in the United States, Taiwan, China and everywhere. For my families, my mom and my love who supported me all these years. iv ABSTRACT OF THE DISSERTATION Quiet Confrontations: Transnational Advocacy Networks, Local Churches, and the Pursuit of Religious Freedoms in China by Yun Wang Doctor of Philosophy, Graduate Program in Political Science University of California, Riverside, June 2013 Dr. Juliann Allison, Co-Chairperson Dr. Bronwyn Leebaw, Co-Chairperson My dissertation project explores the question of how activist networks operate in a highly repressive country when outside intervention is restrained. People have seen how effectively the Chinese Communist Party has cracked down on transnational religious activisms sponsored by Falun Gong, the exiled Tibetan government, and the Catholic Church. Nevertheless, Protestant advocacy groups from the United States and elsewhere enter China each year, despite the fact that the Party has stated that no Chinese church is allowed to receive any form of foreign support. I argue that understanding this variation in the success of transnational religious networks sheds light on the significance of an approach to transnational collaboration that is quite different from the “naming and shaming” strategy that dominates the literature on advocacy networks.
    [Show full text]
  • Thinking Beyond Formal Institutions: Why Local Governments in China
    Thinking Beyond Formal Institutions: Why Local Governments in China Tolerate Underground Protestant Churches By Marie-Eve Reny A Thesis Submitted in Conformity with the Requirements for the degree of a Doctor of Philosophy (PhD) Graduate Department of Political Science University of Toronto September 2011 © Copyright by Marie-Eve Reny (2012) Thinking Beyond Formal Institutions: Why Local Governments in China Tolerate Underground Protestant Churches PhD, 2012 Marie-Eve Reny Department of Political Science University of Toronto ABSTRACT That authoritarian regimes adopt various strategies of societal control to secure their resilience has been widely explored in comparative politics. The scholarship has emphasized regimes’ reliance upon tactics as diverse as cooptation, economic and social policy reforms, and multiparty elections. Yet, existing comparative studies have predominantly focused on formal institutions, largely ignoring authoritarian states’ resort to informal rules as effective governance and regime preservation strategies. Local governments in China have tolerated underground Protestant churches, and in doing so, they have failed to enforce the central government’s policy of religious cooptation. This dissertation explores the reasons underlying local government tolerance of underground churches. I argue that accommodative informal institutions emerge out of a bargaining process involving agents (state and society) with a mutually compatible set of interests. Both parties need to reduce uncertainty about the other’s political intentions, and for that reason, they are likely to choose to cooperate strategically with one another. On the one hand, local officials view policies of religious cooptation as ineffective to curb the expansion of underground religion, and as increasingly risky to enforce in a context where an extensive use of coercion could be subject to severe professional sanctions.
    [Show full text]
  • 1 Watchman Nee's Legacy—10.6 Million Local Church
    WATCHMAN NEE’S LEGACY—10.6 MILLION LOCAL CHURCH BELIEVERS “They rest from their labors and their works follow them”—Rev. 14:13 US Congress Recognizes Watchman Nee The US Congress recently recognized1 “the immense spiritual achievement of Watchman Nee,” calling him a “great pioneer of Christianity in China.” It noted that his “life and work continue to influence millions of Protestant Christians in China,” who “consider themselves the spiritual heirs of Watchman Nee.” Moreover,2 “Millions more are rightly proud of the contribution Watchman Nee made to global Christianity—he was the first Chinese Christian to exercise an influence on Western Christians—and indeed of his contribution to world spiritual culture.” But, beyond vague generalities, what exactly was Watchman Nee’s “contribution to global Christianity”? In quantifiable terms, what is the present-day legacy of his life’s work? What is Brother Nee’s current impact in measurable terms, such as numbers of local churches and believers? Turning to specifics, the Congressional Record notes3 “Today more than 3,000 churches outside of China, including several hundred in the United States, look to him as one of their religious and theological leaders.” The last figure—“several hundred [churches] in the US”—is imprecise. LSM’s report that,4 “Today there are nearly 300 local churches across the United States,” provides precision regarding this point. 3,000 churches worldwide, 300 in the US—is that all? Why so small? Thoughtful readers will be disappointed by Watchman Nee’s apparent lack of impact, particularly outside China. There are 2.8 Million Christian congregations worldwide (outside China).5 Yet only 3,000 –0.1%-- of them regard Brother Nee as their leader.
    [Show full text]
  • China – CHN33851 – Jiangsu Province – ‘House Churches’ – Public Security Bureau (PSB)
    Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: CHN33851 Country: China Date: 27 October 2008 Keywords: China – CHN33851 – Jiangsu Province – ‘House Churches’ – Public Security Bureau (PSB) This response was prepared by the Research & Information Services Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. This research response may not, under any circumstance, be cited in a decision or any other document. Anyone wishing to use this information may only cite the primary source material contained herein. Questions 1. Please provide information on the treatment of local church groups in Jiangsu province. 2. Do PSB officers detain known/suspected members of local house churches? 3. What is the government’s current attitude towards local house churches generally? RESPONSE The term ‘house church’ in China is generally a reference for small Protestant, and sometimes Catholic, congregations who meet privately in apartments or houses. The state- approved Protestant religious organization is the Three-Self Patriotic Movement/China Christian Council (TSPM/CCC). ‘House churches’ are reportedly attended by people who are disillusioned with the amount of state interference with “official” churches; particularly the fact that “TSPM/CCC puts submission to the CCP [Chinese Communist Party] over
    [Show full text]
  • Church Leadership in China, 1982–2012 Despite Persecution During the Cultural Revolution, the Church Is China Has Survived and Now Experiences Remarkable Growth
    Transmission Winter 2012 Church Leadership in China, 1982–2012 Despite persecution during the Cultural Revolution, the church is China has survived and now experiences remarkable growth. There are, however, not enough trained church leaders to meet the demands of local congregations. it is a problem that needs to be addressed by the entire Chinese church. Christianity is growing rapidly in China. This is a big of congregations were founded. This was the beginning surprise, if not a miracle. According to the Chinese of the ‘rural house church’ movement. government’s statistics, the number of the Protestant The lay evangelists naturally became the leaders of Christians increased nearly eightfold between 1982 congregations. Characteristically these new leaders and 2010. In 1982 there were approximately 3 million were zealous in saving people’s souls, had a very good Protestant Christians in China. In 2010 the Chinese knowledge in the biblical passages and stories, had government reported that there were more than spiritual gifts of healing and exorcism, and were able to 23 million Protestant Christians in the country. This pray long and emotional prayers. They mostly came from Wai Luen represents 1.8 per cent of the total population of China. a farming background, which meant they were able to Kwok From the statistics, we know than more than 73 per cent visit different congregations and hold revival meetings of the believers came to the Christian faith after 1993.1 Wai Luen Kwok is during the less busy season on their farms. The leaders Research Assistant However, this rapid expansion is a rebirth rather than trained their members using the basic fundamentalist Professor at the Department of a development of the Chinese church.
    [Show full text]