Global Analysis

Revivalism and the Future of Mission

The impact of historical revivals on global mission

Eva Wong Suk Kyun Nov 2024

Introduction

God’s promise, ‘I will pour out my Spirit on all flesh’ as prophesied in Joel 2:28-29 was fulfilled on the Day of Pentecost in Acts 2 and continues to be fulfilled in ‘the last days’ worldwide. Jesus declared, ‘But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth’ (Acts 1:8, ESV). Pentecost Day marks the coming of the Holy Spirit with power upon all believers and the fulfilment of God’s promise to pour out his Spirit upon all flesh (Joel 2 and Acts 2). Pentecostals often connect this fulfilment as ‘the promise of the Father’ in Luke 24:49, and the outpouring of the Spirit is associated with Spirit-baptism. Jesus instructed his disciples to wait for the Father’s promise in Jerusalem as they would be baptized with the Holy Spirit not many days after Jesus’ ascension (Luke 24:49; Acts 1:4-5, 8). Jesus is the Spirit-baptizer1 as John the Baptist proclaimed, ‘He will baptize you with the Holy Spirit and fire’ (Matt 3:11).2 

This article will explore some major historical revivals, examine their characteristics, and determine their central themes and impact on global mission.

Major Revivals Over the Century

In the early 20th century, many simultaneous and significant revivals swept across many parts of the world, among them the Topeka Outpouring (1901), China Revivals (1903, 1906–1909, 1927–1939), Wonsan and Pyongyang Korea Revivals (1903, 1907), Welsh Revival (1904–1905), Pittsburg (1904), India Revivals (1904–1906), Azusa Street Revival (1906–1909), Norway Revival (1906), and later on New Zealand Revival (1921), African Revival (1915, 1936, 1953, 1966, 1990), Nagaland Revival (1952–1997), Argentina Revival (1954, 1984), Charismatic Movement (1960), Indonesia Revival (1965, 2010), and many more.3 The major revivals in the past century spawned worldwide evangelism and spread to all continents through various streams. The waves of revivals are known as the Pentecostal movement, Spirit renewal, and charismatic movement. There are also other terms like ‘awakening’ and ‘fullness of the Spirit’. The globalization of Pentecostalism over the past century with its rapid growth to over 644 million Spirit-empowered Christians through Spirit renewals worldwide has been phenomenal. One significant data is: in 2020, 86 percent of all Pentecostals and Charismatics were in the Global South. The Spirit-filled movement represents the fastest-growing Christianity worldwide in the 21st century.4 

. . . in 2020, 86 percent of all Pentecostals and Charismatics were in the Global South. The Spirit-filled movement represents the fastest-growing Christianity worldwide in the 21st century.

Gary B. McGee writes about the Azusa Street Revival (1906–1909):

Pentecostal periodicals would eventually carry thousands of accounts of conversions, healings, deliverances from chemical addictions, and exorcisms. Believers would also tell of being guided by visions and dreams as predicted by the Old Testament prophet Joel (2:28). Indeed, Pentecostals saw their own initiatives in evangelism as a ‘last days’ restoration of New Testament Christianity—Acts 29!5

Seymour established the Azusa Street Missions and from there, Pentecostal missions and revivals spread around the world.6 Pentecostal scholars namely, Harold D. Hunter, Cecil M. Robeck Jr., and Allan H. Anderson, affirm the ‘centrality of Joel 2—Acts 2 has been the very core of the Pentecostal movement since the Azusa Street revival,7 with Spirit-baptism as the empowerment for missions, and within one century, has become a major part of the multidimensional global missionary movement.’8

The Characteristics of Major Revivals

The consistency of major revival accounts in the past century in many parts of the world revealed several key characteristics of revival that are similar in many places. Chet and Phyllis Swearingen, missionaries and revivalists, recorded ‘512 Accounts of Revival’ from biblical times until the present. Looking at the outpouring of the Holy Spirit accounts in the past century, they all happened during prayers and waiting on God. The Holy Spirit came down upon the people in Spirit-baptism, and there were powerful manifestations of the Holy Spirit’s presence bringing tremendous conviction of sins, repentance, and the retribution of sins committed. People returned stolen goods, paid back to others what was cheated, and sought forgiveness from one another. There were reconciliations, stopping smoking and alcohol, and living transformed lives. There were conversions as the gospel was preached and shared, and many received Jesus Christ as their Lord and Saviour and were Spirit-baptized. There were spiritual encounters with God, healing and miracles, prophecies, the exercise of spiritual gifts, speaking in tongues, visions, and so on. There was also greater love for God and the Word of God. The Holy Spirit also unites the body of Christ. There was unity among Christians of different denominations as barriers were broken down. Revivals spread far and wide through revival meetings and prayer gatherings as people hungered for God’s presence and the power of the Holy Spirit. Preaching and sharing of the gospel—evangelism and missions—were ignited among believers who were touched by God.9

The Heart of Revival

The heart of revival is God’s love, and Spirit-baptism is a spiritual encounter with God the Father, Jesus Christ, and the Holy Spirit. Believers are Spirit-filled and immersed in God’s holy presence, love, and intimate relationship with God. The primary focus of being filled with the Holy Spirit is not just on the power and manifestations of the works of the Holy Spirit, spiritual gifts, signs and wonders, miracles, and experiences. Pentecostal theologians Simon Chan and Frank Macchia point out that baptism in the Holy Spirit is a theophanic experience of being filled with the presence of God, a spiritual encounter, and relationship with the triune God.10 

On the one hand, there has always been the desire and excitement to have a spiritual encounter and many people will flock to the revival meetings. On the other, there have been sceptics and criticisms in almost all revivals. One thing is sure about true revivals—the move of the Holy Spirit always brings God’s presence, immense love, holiness with convictions and humility, leading people to salvation in Jesus Christ. The baptism of the Holy Spirit transforms lives and ignites love, zeal, and passion for God and people. Steven J. Land emphasizes that ‘Pentecostal spirituality as missionary fellowship’ in having ‘a passion for the kingdom’ through Spirit-baptism and glossolalia, relationship with God, and praying in the Spirit, but the heart of it is love.11 The Pentecostal newspaper from the Azusa Street Revival, The Apostolic Faith in 1908 states:

The Pentecostal power, when you sum it all up, is just more of God’s love. If it does not bring more love, it is simply a counterfeit. Pentecost means to live right in the 13th chapter of First Corinthians, which is the standard.[…] Pentecost makes us love Jesus more and love our brothers more. It brings us all into one common family.12

One thing is sure about true revivals—the move of the Holy Spirit always brings God’s presence, immense love, holiness with convictions and humility, leading people to salvation in Jesus Christ.

The love of God fills the hearts of believers with the heartbeat of God and brings about compassion for the poor and needy, the oppressed, the hurting, the broken people, and people who do not know Christ. Graham McFarlane suggests two clear criteria for revival: 

Firstly, that ‘revival’ or ‘revivalism’ brings about internal transformation that bears the hallmark of Jesus Christ, that is, transformation brought about by divine rather than human fiat. Secondly, that it brings about external consideration for those most predisposed to the Kingdom of God, namely, those for whom divine grace works—the disempowered, disenfranchised, marginalized and overlooked. Such are the characteristics, the virtues, of those who enter into the Spirit’s domain of resonance.13

The love of God compels believers to bring God’s hope to the hopeless and his light to the world in darkness. In the postmodern world today, many still do not know Christ, not just among the underprivileged, but also those among the affluent, successful, educated, self-sufficient, and non-religious in society. Some are staunched in other faiths. 

Impact on Global Mission

Revival has a tremendous impact on global mission and is centred on God’s love and redemptive plan. Spirit empowerment for life and service has spurred many believers to be engaged in evangelism and mission across many areas. Missionaries were sent out from the places of revivals, and besides sharing the gospel, other ministries were started such as church-planting training schools, Bible colleges, social transformation works, and social concern ministries. For example, the Azusa Street revival mission had reached 25 nations in just two years and by 1910, approximately more than 200 Pentecostal missionaries had been sent abroad.14 Yoido Full Gospel Church (YFGC) in Korea has been key in missionary engagement. In the Edinburgh Centenary Reader, Younghoon Lee states, ‘YFGC missionaries have been establishing Bible schools throughout the world to train national workers and leaders.[…] To date, our church has sent 727 missionaries in 65 countries, among them are 152 native missionaries in 50 countries.’15

For traditional Pentecostals, the power of the Holy Spirit of God is the engine that moves the missionary task. Without that power, evangelizing, teaching or social work remains sterile and fruitless. Without the Spirit’s action, missionary work is reduced to mere social and philanthropic activity. Only the power of God can produce a true transformation of lives and societies.

Bernardo Campos affirms that churches need the Holy Spirit’s empowerment for global mission:

For traditional Pentecostals, the power of the Holy Spirit of God is the engine that moves the missionary task. Without that power, evangelizing, teaching or social work remains sterile and fruitless. Without the Spirit’s action, missionary work is reduced to mere social and philanthropic activity. Only the power of God can produce a true transformation of lives and societies.16

Today, the Holy Spirit continues to bring unity and a common call for collaboration of the universal church to fulfil the Great Commission (Matt 28:19-20). 

Closing Reflections: The Future of Global Mission

In this 21st century, let us pray and seek God for fresh revivals, awakenings, and renewals of the universal church. The church needs the move of the Holy Spirit more than ever to bring greater unity and collaboration of churches and mission organizations to move forward together in stronger synergy to fulfil the Great Commission.17 For now is the time of salvation and the harvest is plentiful. The church needs the outpouring of the Spirit for deeper love and passion for God and the kingdom. The church needs the Holy Spirit’s empowerment, leading, and guidance in mission. The church needs to be a faithful witness, particularly in difficult contexts, with strong support from the whole body of Christ as expressed in Jesus’ prayer, ‘that they may become perfectly one, so that the world may know that you sent me and loved them’ (John 17:22, ESV). M. Robeck Jr. states, ‘Unity and mission can bring the vitality of the Holy Spirit to the entire church, restoring the unity for which Christ prayed, a form of unity that will convince the world of God’s love for them manifested most completely in the sending of his Son.’18

Endnotes

  1. Donald W. Dayton, Theological Roots of Pentecostalism (Peabody: Hendrickson, 1987), 21-22; Allan Anderson, Introduction to Pentecostalism: Global Charismatic Christianity, 2nd ed. (New York: Cambridge University Press, 2014), 29, 182-83. 
  2. ‘Our Fundamental Beliefs’, Assemblies of God Malaysia, accessed 31 August 2024, https://ag.org.my/about-us/#beliefs; also see Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition (Sheffield: Sheffield Academic, 2003), 55-56.
  3. Chet Swearingen and Phyllis Swearingen, ‘512 Accounts of Revival’, Beautiful Feet, accessed 31 August 2024, https://romans1015.com/tag/praying-for-revival/. 
  4. Todd M. Johnson and Gina A. Zurlo, Introducing Spirit-Empowered Christianity: The Global Pentecostal and Charismatic Movement in the 21st Century (Tulsa, Oklahoma: ORU Press, 2023), 11-13. 
  5. Gary B. McGee, ‘To the Regions Beyond: The Global Expansion of Pentecostalism’, in The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901-2001, ed. Vinson Synan (Nashville: Thomas Nelson Publishers, 2001), 71.
  6. Robert Owens, ‘The Azusa Street Revival: The Pentecostal Movement Begins in America’, in The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901-2001, ed. Vinson Synan (Nashville: Thomas Nelson Publishers, 2001), 50-67.
  7. Harold D. Hunter and Cecil M. Robeck, Jr., ‘Introduction’ in The Azusa Street Revival and Its Legacy, eds. Harold Hunter and Cecil M. Robeck, Jr. (Eugene: Wipf & Stock, 2009), 22. 
  8. Allan Heaton Anderson, ‘The Emergence of a Multidimensional Global Missionary Movement: A Historical Review,’ in Pentecostal Mission and Global Christianity, eds. Wonsuk Ma, Veli-Matti Kärkkäinen, and J. Kwabena Asamoah-Gyadu, Regnum Edinburgh Centenary Series, vol. 20 (Oxford: Regnum, 2014), 12, 23.
  9. Swearingen and Swearingen, ‘512 Accounts of Revival,’ accessed 31 August 2024, https://romans1015.com/tag/praying-for-revival/. 
  10. Chan, Pentecostal Theology, 49; Frank D. Macchia, Baptized in the Spirit: A Global Pentecostal Theology (Grand Rapids: Zondervan, 2006).
  11. Steven J. Land, Pentecostal Spirituality: A Passion for the Kingdom (Cleveland: CPT Press, 2010), 163-75. 
  12. ‘The Apostolic Faith Missions’, The Apostolic Faith, Volume 2, no. 13, May 1908, https://place.asburyseminary.edu/apostolicfaith/8/. 
  13. Graham McFarlane, ‘The Role of the Holy Spirit in Revival’, in On Revival: A Critical Examination, ed. Andrew Walker and Kristin Aune (Carlisle, Cumbria: Paternoster Press, 2003), 54.
  14. Anderson, Introduction to Pentecostalism, 36, 42-43, 182; David W. Faupel, ‘The Everlasting Gospel: The Significance of Eschatology in the Development of Pentecostal Thought’, Journal of Pentecostal Theology Supplement Series, v. 10 (Sheffield: Sheffield Academic Press, 1996), 182-6, 208-9, 212-16; McGee, ‘To the Regions Beyond’, 73.
  15. Younghoon Lee, ‘Christian Spirituality and the Diakonic Mission of the Yoido Full Gospel Church’, in Pentecostal Mission and Global Christianity: An Edinburgh Centenary Reader, ed. Younghoon Lee and Wonsuk Ma (Oxford: Regnum, 2018), 276. Cited Yoido Full Gospel Church, The Fiftieth Anniversary of Yoido Full Gospel Church (Seoul, Korea: Yoido Full Gospel Church, 2008), 197.
  16. Bernardo Campos, ‘Neo-Pentecostal Paradigms in Latin American Mission: Microtrends in the Theologies of Mission and Missionary Practices among Neo-Pentecostals in Peru’, in Pentecostal Mission and Global Christianity: An Edinburgh Centenary Reader, ed. Younghoon Lee and Wonsuk Ma (Oxford: Regnum, 2018), 86.
  17. Editor’s Note: See ‘Collaboration, not Control’, by Michael Prest, and ‘Affirming Our Common Calling’, by Everton Jackson, in Lausanne Global Analysis, July 2024, https://lausanne.org/global-analysis/collaboration-not-control; https://lausanne.org/global-analysis/affirming-our-common-calling.
  18. Cecil M. Robeck Jr., ‘Christian Unity and Pentecostal Mission: A Contradiction?’ in Pentecostal Mission and Global Christianity, eds. Wonsuk Ma, Veli-Matti Kärkkäinen, and J. Kwabena Asamoah-Gyadu, Regnum Edinburgh Centenary Series, vol. 20 (Oxford: Regnum, 2014), 201.

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