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382
book reviews
Fenggang Yang, Joy K.C. Tong, and Allan H. Anderson (eds.)
Global Chinese Pentecostal and Charismatic Christianity(Leiden,nl: Brill, 2017).
373 pp. $103.00 paperback.
Daoism, Confucianism, and Buddhism have intermingled, conflicted, and syn- thesized in China since around the first century c.e. These traditions present unique and specific philosophies; yet, broadly speaking, they do not require adherents to adopt a single religious identity like Western Christianity often does. The contextual difference is noteworthy. Whereas Western philosophy and religion typically view the world dualistically (e.g., mind/body and God/ world), Chinese philosophy and religion remove duality in favor of interrelated and interdependent reality; consequently, stark divides and categorizations are less emphasized.
In this volume, the authors attempt to navigate the contextual uniqueness of China (local and diasporic) while also exploring the limits and usefulness of the term “Pentecostalism” in the overall discussion. The Western academic methodological approach confronts many problems when investigating fluid, undefined “Pentecostal and Charismatic Christianity” in China, and the editors acknowledge this throughout their opening chapter. Nonetheless, Chinese Pen- tecostalexpressionsare pervasive in China and deserve critical and responsible scholarship. Part One, then, considers the historical landscape that inaugu- ratedPentecostalismtotheregionthroughbothWesternmissionariesandlocal ministers. While Azusa Street is typically credited as the progenitor of Pente- costalism, China experienced an outpouring of the Spirit during the Taiping Rebellion (1850–1864); and according to Daniel Bays, these ecstatic expressions could be considered “Pentecostal,” though the term did not exist at the time. An important point throughout Part One is that although Western missionar- ies influenced Chinese Pentecostal and Charismatic Christianity, the notion that Pentecostalism is a u.s. export is a Western construct that needs to be continually dismantled. The opening section successfully demonstrates this work.
Part Two transitions by focusing on a case study: The True Jesus Church (tjc)真耶稣教. Unlike many other Pentecostal-oriented Chinese churches, the tjc identifies as Pentecostal, specifically Oneness and Sabbatarian. Further- more, the tjc is registered with the Chinese government, which is somewhat unique for these Pentecostal and Charismatic communities. Ke-hsien Huang adds that the tjc has synthesized the ecstatic exuberance of Pentecost with Confucian structures, enabling it to experience significant growth. Part Three further questions if the Western conceptualization of “Pentecostalism” is ade- quate for Chinese expressions and Part Four considers the breadth of Chinese
© koninklijke brill nv, leiden, 2017 | doi: 10.1163/15700747-03903005
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Pentecostal and Charismatic communities. These church expressions include patrioticChineseChristiancommunities—bothregisteredandunregistered— as well as Catholic Charismatic and diaporic churches.
Allan H. Anderson concludes the volume with two important points. First, all scholarly endeavors are incomplete and flawed. Every researcher is a sub- ject within the study she is conducting, meaning “objectivity” and fact collect- ing is always filtered through presuppositions and personal narratives. Hence the authors’ presentations in this volume, while erudite, are invariably subjec- tive. Academic enthusiasts who are tired of Western “objectivity” claims will greatly appreciate Anderson’s humility and self-awareness. Second, Anderson helpfully reemphasizes the local nature of Chinese Pentecostal and Charis- matic Christianity. China’s political, cultural, and religious history has shaped Christianity in that region, something that takes place in every nation Pente- costalism encounters. Thus, Chinese Pentecostal and Charismatic Christianity is unique and should not be forced to conform to any single idea of what con- stitutes “Pentecostalism.” Anderson ends by encouraging scholars to continue to explore Chinese Pentecostal and Charismatic Christianity, because there is much more to learn.
Before expressing my deep gratitude for all those involved in this volume, I want to raise two minor issues, and the first is as old as the study of reli- gion: defining the topic. From the outset, the editors prepare the reader for definitional problems. In many ways, “Pentecostalism” does not exist outside Western paradigms. Although there are features that possibly distinguish “Pen- tecostalism” from other Christian identities, emphasizing the Spirit’s activity in the world is not something Pentecostals can lay claim to exclusively; the inclu- sion of Charismatic Catholics in this volume expresses this well. It is unsur- prising, then, that Chinese Christians often reject the “Pentecostal” moniker. But what precisely are they rejecting? Based on Chinese religious history, the rejection appears to be related to sectarianism associated with Western Pen- tecostalism. Most Chinese Christians refute the title ling’en pai 灵恩派 (Pen- tecostalism as a sect or distinct denomination) but readily accept ling’en 灵恩 (Pentecostal or Charismatic) or shuling 属灵 (spiritual) (Lui, 212). Determin- ing whether Chinese Christian communities are technically “Pentecostal”—a Western term and construction—seems less important than describing their Spirit-filled practices.
The second minor issue involves hybridity. The authors often reference the interaction between Christian and other religious traditions in China; however, besides Huang’s essay, the topic is underdeveloped. Joy K.C. Tong and Feng- gang Yang begin to explore Daoism’s influence on Chinese Pentecostal and Charismatic Christianity but much more could be done. In my opinion, the
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Daoism-Pentecostalism interaction contains the most promise, both sociolog- ically and theologically.
These are very minor issues, though, and they should not at all detract from this praiseworthy volume. The editors worked tirelessly for years to ensure that this book made it to press, and their efforts are much appreciated! To date, there is no other volume with such a high caliber of scholars and research as this one. For but one example, the authors regularly bypass mundane, banal observations and instead proffer critical reviews based on years of personal research and study. The result is an invaluable resource for religious scholars and Pentecostal practitioners who desire to better understand their heritage and larger community.
My hope is that this volume will be read widely and internalized alongside other works that highlight non-Western expressions of Pentecostalism. For too long Western Pentecostals have exported their faith to the world. I believe it is time for Westerners to learn, grow, and ultimately be changed by their fellow Pentecostal sisters and brothers from around the world. Additionally, the vol- ume invites religious scholars to rethink their paradigms and presuppositions, because superimposing Western structures onto other cultures is irresponsible and ineffective. This volume is a must read, therefore, for all those involved in Pentecostalism.
Joel D. Daniels
Georgetown University, Washington,dc
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