A searchable, downloadable PDF of the original article appears below. Dr. Zeb Bradford Long is the Director, Presbyterian Lay Training Center at Hsinchu, Taiwan.

The Charismatic renewal is a diverse, worldwide ecumenical movement that has at its heart the personal experience of Jesus as Lord, and of the empowering, gift-giving work of his Holy Spirit. This movement of the Holy Spirit has touched nearly every part of the world church. Taiwan has been no exception.

Over the last twenty years there have been various movements of the Holy Spirit bringing renewal to the Presbyterian Church in Taiwan. One may identify four streams of renewal that have their distinctive characteristics but which are deeply interrelated.

1. The Spirit Movement in the Tribal Churches (1971-1980)

The Spirit Movement had its beginning in the Sakura Church of the Taroko tribe. In 1971 their pastor returned from studying in Japan. His enthusiasm for the gospel, powerful preaching and encouragement of open confession sparked a revival. This movement was characterized by the Spirit falling upon several lay people (usually women) causing them to go into a trance. They would usually fall rigid upon the floor and, while in this state, would speak words of prophecy. Often these works revealed the hidden sins of the people, or brought messages of encouragement. These revelations of God’s will and presence had a powerful effect upon the church. People responded with praise, confession, and deeper Christian commitment. This renewal movement was carried to the other tribal areas by bands of lay people.

The lasting results differ greatly from area to area. For the Tayal tribe, these outpourings were a great blessing to the church. There was a tremendous increase in givings, the churches grew in numbers and there was often a marked difference in the quality of Christian life of the people. In other areas, however, the movement’s results were not so positive. For instance, in the Amis churches there were some pastors who welcomed the movement, but others opposed it. This often resulted in schism in the church. Furthermore, as time went on, due to lack of pastoral oversight, some of the “prophets” began to gather a following and to teach doctrine that was contrary to Scripture. Undoubtedly in some places, certain pagan shamanistic practices also infiltrated and corrupted the movement. There was also a tendency toward extreme emotionalism.

I believe that in many places the spirit movement was an authentic renewing work of the Holy Spirit that was unique to the tribal culture. It however was distinctive from the “Charismatic Renewal” in that there was a narrow emphasis upon the trance which was usually received by a few women. At this time there seemed to be little expression of the gifts of the Spirit that may be experienced by the whole body. At this time there was also no emphasis on speaking in tongues so it could not be called a “Pentecostal” movement. The development of this dimension was to await the coming of the Prayer Mountain.

By 1979 these strange outpourings of the Spirit seemed to cease. They left in their wake a great interest in the openness to the work of the Holy Spirit. In the Tayal and Amis churches, where there was often mature pastoral leadership, the movement brought lasting fruits of changed lives and stronger churches.

2. Kao’s Imprisonment and the Prayer and Fasting Movement (1980-1984)

To my knowledge, the Spirit Movement was limited to the tribal churches. In general, the reaction in the Minnan and Hakku churches to the events in the tribal churches was disinterest or skepticism. There were, however, some encouraging streams or renewal beginning to take place within these churches, and they came from a very unlikely source, “The Kaoshung Incident.”

I first arrived in Taiwan in August 1980, and that year I attended the General Assembly. It was the first General Assembly after Dr. Kao, our General Secretary, had been put in prison. The theme of the Assembly was “Sharing in Suffering, Sharing in Glory.” There was a sense of crisis, a sense that we desperately needed to depend upon God. Speaker after speaker called the Assembly to repentance, and affirmed the need for us to depend not upon our own power and resources, but upon God.

The whole church was called to pray and fast every Friday. This time of prayer was to remember Christ’s suffering and to pray for the release of Dr. Kao and the others in prison. In addition to the call to fast weekly, there were monthly three-day prayer and fasting meetings conducted at the Presbyterian Bible College, the youth camp at Puli, and other locations throughout the church. During this time, too, there were ashrams modeled after E. Stanley Jones conducted; these were were not a new development. Most of these activities were officially promoted or sponsored by the General Assembly Evangelism Secretary.

Once again this is not charismatic renewal. But, for the Plains and Mountain churches, this was a time of renewal of prayer as well as heightened sensitivity to the prophetic mission of the church. I believe the movement has had several important effects. First, it helped us to directly experience the power of prayer. (For instance Dr. Kao was released in 1984, two years before his sentence was completed.) Second, it seems to have given many a taste of the spiritual life and has made them hungry for more.

3. The Prayer Mountain – Pentecostalism from Korea

Many a Taiwanese Christian has cast an envious and wondering eye at the amazing vitality and growth of the church in Korea. Many have visited Korea to discover the secret. Of special interest, particularly to members of denominations other than Presbyterian, has been the central Full Gospel Church and their Prayer Mountain.

In 1981 a Baptist Campus Crusade for Christ minister named Rev. Dai established a Prayer Mountain near Miaoli in central Taiwan. At these rustic facilities, thousands have gathered for the twice monthly five-day prayer and fasting meetings. I find the meetings, in atmosphere and style, to be very similar to the emotional Pentecostal prayer meetings in Korea.

At these meetings there is much prayer and praise. There is teaching on receiving the gifts and power of the Holy Spirit. There is also a great emphasis on on Christ’s healing ministry. Many have returned from the Prayer Mountain with renewed faith in Jesus Christ, as well as experiences of the gifts of the Holy Spirit or of healing.

The Prayer Mountain with its Korean spirituality has been gladly received by many of the tribal churches. Many pastors have attended, bringing church members with them. Indeed, on occasion, whole congregations have attended. In cases where the pastors were involved, the Prayer Mountain usually had a very positive influence upon the congregation. In places where the pastor was opposed but the people or some segment of the people were receptive to the Prayer Mountain, then there were tensions. The Prayer Mountain, however, has helped stir a general awakening which has greatly strengthened the tribal churches. Now in the Amis and the Tayal Presbyteries there are regular prayer and fasting meetings officially sponsored by the presbytery.

In the Plains churches the reaction has been mixed. Some pastors and many lay people have attended the prayer meetings. In some places this has brought renewal in the church. In most cases, however, though a few individuals have been profoundly touched, there has been no dramatic movement there.

Overall the Prayer Mountain seems to have had a positive renewing effect upon the church. It has brought to many an increased awareness of the need for a life of prayer and for the power of the Holy Spirit, there are however some real dangers:

  1. There is a strong tendency towards Pentecostal doctrine that, if accepted uncritically, will cause conflict within the Presbyterian Church.
  2. There is a tendency toward emotionalism.
  3. If the pastor is unsympathetic toward the movement, then there is often a lack of pastoral follow-up and guidance for those who attend the prayer meetings.

4. The Role of Presbyterian Institutions in Spiritual Renewal

Through special seminars and lectures, Yu Shan Theological Seminary and Tainan Seminary have actively sought to address the theological and pastoral questions raised by these renewal movements. For instance, last year Tainan Seminary invited their own professors as well as outside speakers to present papers addressing various theological and social issues related to spiritual renewal.

Since 1982 the Presbyterian Lay Training Center at the Presbyterian Bible College has offered many retreats and conferences related to spiritual renewal. The purpose of these retreats is to equip Christians for more effective witness and service. The teaching and practice is grounded in the biblical theology of the Kingdom of God. These retreats have provided teaching on the person and work of the Holy Spirit and have also been the occasion for many people to personally experience anew the empowering and healing work of Jesus Christ.

It is a fact that where the minister is a mature Christian who understands the renewing work of the Holy Spirit, he or she through pastoral care and oversight may help the lay people deepen their spiritual life and experience.

Some of the types of events offered through the Lay Training Center are as follows:

1. The Christian Soldier Retreats. These intensive five-day retreats for personal spiritual growth are designed for lay people, especially the youth. They focus on knowing God, knowing oneself, and growing in the gifts and power of the Holy Spirit.

2. Conferences on the person and work of the Holy Spirit. This has included trips to Korea. These conferences are for pastors and elders who may help lead renewal in their local churches.

3. Development of healing and prayer ministry in the church. This has included special speakers from the United States. In May 1987 a special three-week intensive training seminar for Christian leaders from Taiwan was held at Fuller Theological Seminary in Los Angeles and Our Lord’s Community Church (R.C.A.) in Oklahoma. As a result of that seminar, two groups now meet on a regular basis for continued teaching, fellowship and ministry. We have found that a well-balanced healing ministry that involves the lay people as well as those in the healing professions is an effective way to build a more mission-oriented, Christ-centered church.

The Lay Training Center has sought to avoid the extremes of the Spirit Movement in the tribal churches and the Pentecostal theology and practice of the Prayer Mountain. They have attempted to bring “Charismatic renewal” in way that will be consistent with Scripture as well as our Reformed tradition. In this way the church may be built up and empowered for ministry and not torn apart.

Summary of the Effects of These Four Streams of Renewal

At this time in the Presbyterian Church in Taiwan there is no widespread well-defined Charismatic movement. There are, however, many individual ministers and lay people who have had some type of “charismatic” experience. This has happened in a variety of ways; e.g., at the Prayer Mountain, on a trip to Korea, at the Presbyterian Lay Training Center, etc. From these times of personal awakening, they have returned to their churches with renewed vision and greater openness to the work of the Holy Spirit. They seem to be serving as leaven in the church.

Nurturing Charismatic Renewal for the Upbuilding of the Presbyterian Church

The Church of Jesus Christ is called in its life and actions to be a witness to a Kingdom of God. This mission has both a social-political dimension as well as a spiritual-personal dimension. It includes both evangelism as well as social action. The only basis for effectively fulfilling this mission is a personal relationship with Jesus Christ and the empowerment of his Holy Spirit. The spiritual renewal movements that are springing up in our church, if wisely nurtured, may provide the spiritual power and vitality to fulfil God’s call to mission in Taiwan. In order to promote Charismatic renewal that will upbuild the church for this mission, I believe the following points must be observed:

1. There must be involvement by the leadership of the church in the Charismatic renewal. It is a fact that where the minister is a mature Christian who understands the renewing work of the Holy Spirit, he or she through pastoral care and oversight may help the lay people deepen their spiritual life and experience. If the leadership ignores this work of the Holy Spirit, then lay people are forced to turn to sources outside the Presbyterian church for guidance and fellowship. This may result in tension and misunderstanding.

2. There needs to be clear biblical teaching on the person and work of the Holy Spirit. A Pentecostal understanding which affirms that the manifestation of the gift of tongues is the only sign of having received the baptism of the Holy Spirit, is not only unbiblical but splits churches. It is very important that a “Charismatic” and not a “Pentecostal” definition of the gifts and infilling of the Spirit be communicated.

3. The uncritical assimilation of theology and forms of prayer and worship from other countries must be avoided. Our response to the Holy Spirit must find expressions that grow out of the unique cultural, political and historical situation in Taiwan.

4. More opportunities need to be given to Presbyterians, through retreats and conferences, to grow in knowledge and experience of the Holy Spirit. These need to be sponsored by the General Assembly and other institutions within the Presbyterian Church, otherwise the people will go to other places where we are unable to exercise any pastoral oversight.

5. The seminaries must actively engage in theological dialogue and reflection of this movement. There should also be studies to see how this movement has been integrated into other Presbyterian bodies. It is also the responsibility of the seminaries to prepare future ministers to deal creatively with movements of the Holy Spirit. This requires an education of the heart as well as the mind.

6. The schism between prophetic-social ministry and personal-spiritual renewal must be avoided as a false dichotomy. In the West there has been the tendency of the movement to become individualistic and ignore social problems. This is a needless division that I believe is unbiblical. It is important that we chose to learn from Christians who have held these two aspects in balance. Some useful models may be the Jesus Abbey Community in Korea, or the Sojourners Community in America.

The spirit of God is bringing Charismatic renewal within the Presbyterian Church. This is God’s sovereign work, and an expression of his grace. It is however our responsibility as a church to respond faithfully to this work. If we ignore it or reject it we may quench the Spirit. If on the other hand we receive what God is doing and through good teaching and wise leadership, we keep the renewal Christ-centered and rooted in the biblical doctrine of the Kingdom of God then we may expect great blessings. Let us not lose the opportunity that God has set before us!