The Charismatic Movement in Taiwan

from 1945 to 1995 : Clashes, Concord,

and Cacophony Judith C.P. Lin
Visit to download the full and correct content document:
https://textbookfull.com/product/the-charismatic-movement-in-taiwan-from-1945-to-19
95-clashes-concord-and-cacophony-judith-c-p-lin/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Biota Grow 2C gather 2C cook Loucas

https://textbookfull.com/product/biota-grow-2c-gather-2c-cook-
loucas/

The Spectacle Of Critique From Philosophy To Cacophony

1st Edition Tom Boland

https://textbookfull.com/product/the-spectacle-of-critique-from-
philosophy-to-cacophony-1st-edition-tom-boland/

Geoparks of Taiwan Their Development and Prospects for

a Sustainable Future Jiun-Chuan Lin

https://textbookfull.com/product/geoparks-of-taiwan-their-
development-and-prospects-for-a-sustainable-future-jiun-chuan-
lin/

Racial and Religious Hate Crime: The UK From 1945 to

Brexit Wendy Laverick

https://textbookfull.com/product/racial-and-religious-hate-crime-
the-uk-from-1945-to-brexit-wendy-laverick/
Human Dispersal and Species Movement From Prehistory to
the Present Nicole Boivin

https://textbookfull.com/product/human-dispersal-and-species-
movement-from-prehistory-to-the-present-nicole-boivin/

Innovation and Entrepreneurship in an Educational

Ecosystem Cases from Taiwan Sehwa Wu

https://textbookfull.com/product/innovation-and-entrepreneurship-
in-an-educational-ecosystem-cases-from-taiwan-sehwa-wu/

Hong Kong Architecture 1945 2015 From Colonial to

Global Xue

https://textbookfull.com/product/hong-kong-
architecture-1945-2015-from-colonial-to-global-xue/

Byzantine Macedonia Identity Image and History Papers

from the Melbourne Conference July 1995 John Burke

https://textbookfull.com/product/byzantine-macedonia-identity-
image-and-history-papers-from-the-melbourne-conference-
july-1995-john-burke/

The Oxford movement in practice : the tractarian

parochial world from the 1830s to the 1870s 1st Edition
Herring

https://textbookfull.com/product/the-oxford-movement-in-practice-
the-tractarian-parochial-world-from-the-1830s-to-the-1870s-1st-
edition-herring/
CHRISTIANITY AND RENEWAL – INTERDISCIPLINARY STUDIES

The Charismatic
Movement in Taiwan
from 1945 to 1995
Clashes, Concord, and Cacophony

Judith C. P. Lin
Christianity and Renewal - Interdisciplinary Studies

Series Editors
Wolfgang Vondey
Department of Theology and Religion
University of Birmingham
Birmingham, UK

Amos Yong
School of Theology & School of Intercultural Studies
Fuller Theological Seminary
Pasadena, CA, USA
Christianity and Renewal - Interdisciplinary Studies provides a forum for
scholars from a variety of disciplinary perspectives, various global loca-
tions, and a range of Christian ecumenical and religious traditions to
explore issues at the intersection of the pentecostal, charismatic, and other
renewal movements and related phenomena, including: the transforming
and renewing work of the Holy Spirit in Christian traditions, cultures, and
creation; the traditions, beliefs, interpretation of sacred texts, and scholar-
ship of the renewal movements; the religious life, including the spirituality,
ethics, history, and liturgical and other practices, and spirituality of the
renewal movements; the social, economic, political, transnational, and
global implications of renewal movements; methodological, analytical,
and theoretical concerns at the intersection of Christianity and renewal;
intra-Christian and interreligious comparative studies of renewal and revi-
talization movements; other topics connecting to the theme of Christianity
and renewal. Authors are encouraged to examine the broad scope of reli-
gious phenomena and their interpretation through the methodological,
hermeneutical, and historiographical lens of renewal in contemporary
Christianity. Under the general topic of thoughtful reflection on
Christianity and renewal, the series includes two different kinds of books:
(1) monographs that allow for in-depth pursuit, carefully argued, and
meticulously documented research on a particular topic that explores
issues in Christianity and renewal; and (2) edited collections that allow
scholars from a variety of disciplines to interact under a broad theme
related to Christianity and renewal. In both kinds, the series encourages
discussion of traditional pentecostal and charismatic studies, reexamina-
tion of established religious doctrine and practice, and explorations into
new fields of study related to renewal movements. Interdisciplinarity will
feature in the series both in terms of two or more disciplinary approaches
deployed in any single volume and in terms of a wide range of disciplinary
perspectives found cumulatively in the series.

More information about this series at

http://www.palgrave.com/gp/series/14894
 Judith C. P. Lin

The Charismatic
Movement in Taiwan
from 1945 to 1995
Clashes, Concord, and Cacophony
Judith C. P. Lin
Montrose, CA, USA

Christianity and Renewal - Interdisciplinary Studies

ISBN 978-3-030-48083-7    ISBN 978-3-030-48084-4 (eBook)
https://doi.org/10.1007/978-3-030-48084-4

© The Editor(s) (if applicable) and The Author(s), under exclusive licence to Springer
Nature Switzerland AG 2020
This work is subject to copyright. All rights are solely and exclusively licensed by the
Publisher, whether the whole or part of the material is concerned, specifically the rights of
translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on
microfilms or in any other physical way, and transmission or information storage and retrieval,
electronic adaptation, computer software, or by similar or dissimilar methodology now
known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this
publication does not imply, even in the absence of a specific statement, that such names are
exempt from the relevant protective laws and regulations and therefore free for general use.
The publisher, the authors and the editors are safe to assume that the advice and information
in this book are believed to be true and accurate at the date of publication. Neither the
publisher nor the authors or the editors give a warranty, expressed or implied, with respect to
the material contained herein or for any errors or omissions that may have been made. The
publisher remains neutral with regard to jurisdictional claims in published maps and
institutional affiliations.

This Palgrave Macmillan imprint is published by the registered company Springer Nature
Switzerland AG.
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
 To
Taiwan
 Foreword

The Classical Pentecostal Movement emerged in a variety of locations

around the world at the beginning of the twentieth century. It began as a
movement within various Holiness, Evangelical, and mainline churches
and revival movements, which quickly decided that they did not wish to
embrace the message of these Pentecostals. The earliest Pentecostals held
to the historic doctrines of the faith regarding the Trinity, the Deity of
Christ, the Atonement, the singular importance and inspiration of
Scripture, and the like, but when it came to the Holy Spirit they had
expected more in the churches of which they were part, than what they
saw. In 1929, the Oxford professor, B. H. Streeter, noted that in early
Christianity the disciples had experienced the Holy Spirit in such a way
that it was “definite and observable…as an attack of influenza.”1 These
newly minted Pentecostals had experienced such a life-transforming expe-
rience, one that they believed was identical to what they read about in Acts
1:8 and Acts 2:4. They had received the “Promise of the Father,” the
“Baptism in the Spirit,” and the evidence they gave was that they were
speaking in other tongues just as the apostles had. They regarded these
tongues as evidence that was both definite and observable!
They did not find ready acceptance when they tried to share their testi-
monies. Sometimes they were too judgmental of those who had not yet
received what they had experienced, and that only caused division. On
other occasions, the churches made it clear that they wanted nothing to do

1
B. H. Streeter, The Primitive Church: Studied with Special Reference to the Origins of the
Christian Ministry (London: Macmillan and Co., 1929), 69.

vii
viii FOREWORD

with such “subjective” experiences or fanaticism. Some went so far as to

accuse them of being mentally unbalanced, or being in league with the
devil. As a result, they formed their own churches, and ultimately a num-
ber of newer Pentecostal denominations came into existence. These two
groups, Pentecostal churches and non-Pentecostal, historic churches,
would remain separate for over half a century.
In the late 1950s, things began to change. People in historic churches
began to enjoy the same experience to which Pentecostals had long
pointed. Various healing ministries, organizations such as the Full Gospel
Business Men’s Fellowship International, the “Latter Rain Movement,” as
well as many independent churches facilitated this change. Literature such
as David Wilkerson’s The Cross and the Switchblade also played a role in
bringing about these changes.
It was in the midst of the Cold War, the high point of existentialist
philosophy, sexual and drug experimentation, and regional wars especially
in Asia, Korea, and Vietnam, for instance, when these changes took place.
It was a time when people were looking for answers that they often did not
find in their churches. They soon found relief and encouragement in a
fresh experience of the Holy Spirit that proved to be life transforming. As
a result, many left their churches and joined various Classical Pentecostal
congregations. However, others stayed where they were, and attempted to
fit their new experiences into their existing theological framework. It was
in such places where the Charismatic Renewal was born.
For over a decade Charismatics referred to themselves as “Neo-­
Pentecostals,” clearly linking them with the experiences of their Pentecostal
forebears. Later, they would take the name “Charismatic Renewal,” which
provided them with sufficient distance from the Classical Pentecostals for
them to forge their own interpretations of what they had experienced that
was in keeping with their particular spiritual Traditions. Today, the
Charismatic Renewal is a global reality that likely surpasses the number of
Classical Pentecostals. The number of Catholic Charismatics alone stands
at 160,000,000 people, which would make it over twice as large as the larg-
est Classical Pentecostal body, the World Assemblies of God Fellowship.2

2
Alessandra Nucci, “The Charismatic Renewal and the Catholic Church,” The Catholic
World Report (May 18, 2013). The International Catholic Charismatic Renewal Services
Office has published the number 120,000,000 for over a decade. At least one report claims
that the number may be as high as 200 million. As of December 2019, the World Assemblies
of God Fellowship claims 69,000,000 adherents.
 FOREWORD ix

Unfortunately, the Charismatic Renewal has received very little atten-

tion since Richard Quebedeaux published his much-revised Oxford
University dissertation, The New Charismatics II in 1983.3 That may be
due to the fact that the renewal held large stadium-sized gatherings, espe-
cially during the 1960s and 1970s, that no longer occur. In spite of the
dearth of books on the subject either at the global or at the regional level,
this renewal has never disappeared. It has continued to grow and may be
found today in many historic congregations around the world. Today, its
growth is most notable in Latin America, Africa, and Asia.
This volume by Dr. Judith Lin is a welcome addition to our knowledge
and understanding of the Charismatic Renewal, even though it is focused
on one small part of Asia, that is, Taiwan. Charismatic Renewal has had a
significant role in expanding and deepening the spiritual life of many
mainline Christians in Taiwan, most notably in the Presbyterian Church,
but also among other Protestants and among Roman Catholics. It also
brings to light the very significant role that churches and leaders such as
Oral Roberts, Jean Stone, and other Americans, as well as leaders from the
“Latter Rain Movement” played in the birth and nurture of this renewal.
Early Pentecostalism was known first as the Apostolic Faith Movement.
The purpose of the Movement was to restore once again to the Church
“the faith which was once for all delivered to the saints” (Jude 3), the faith
that the original apostles had taught and lived. A decade later, it also took
the name “Latter Rain Movement,” making clear its commitment to a
restoration view of history. What the original apostles had taught and lived
had been lost somewhere in history through apathy, compromise, and/or
apostasy and the Lord was now restoring it to the Church through this
Pentecostal Movement.
The designation “Latter Rain Movement” came into vogue once again
in the fall of 1947, with a revival meeting in North Battleford, Saskatchewan,
Canada. Classical Pentecostals had been around for nearly half a century at
that point, and they had been developing denominational structures that
some Pentecostals believed were too restrictive. Institutionalization has
always posed challenges to those who wish to leave open the spontaneous
movement of the Holy Spirit. The early Church faced this challenge when
those who claimed to be filled with the Holy Spirit challenged the author-
ity of their bishops. That encounter set the stage for many subsequent

3
Richard Quebedeaux, The New Charismatics II: How a Christian Renewal Movement
Became Part of the American Mainstream (San Francisco: Harper & Row, 1983).
x FOREWORD

challenges between those who claimed institutional authority, the duly

appointed or elected church leaders, and those who claimed spontaneous
and independent spiritual power demonstrated most commonly through
their prophetic pronouncements. The emergence of this revival in the late
1940s resulted in a split within the Assemblies of God in the USA, which
remains unresolved.
Those who identified with this “Latter Rain Movement” argued that
what they were experiencing in 1947 was a fresh outpouring of the Holy
Spirit that required more freedom for the Holy Spirit to move, much like
the wind (John 3:8) and less institutional control. Today, those connected
to the “Latter Rain” appear most frequently in independent Pentecostal or
Charismatic churches and in networks of loosely affiliated congregations.
Their missionary zeal took them to Asia, where they found, in Taiwan,
many Christians who were hungry for the message of spiritual empower-
ment that they brought at that time. Without such a study as Dr. Lin has
presented in this volume, such a fact would remain largely hidden.
This volume is also important because we are desperately in need of
more regional studies regarding Pentecostal and Charismatic histories. It
is a pity that the work of Paul Tsuchido Shew on the early Pentecostal
Movement in Japan (1907–1945) and the work of Jay Woong Choi on the
Origins of Classical Pentecostalism in Korea (1930–1962) have not yet
found their way into print, for they accomplish similar goals in other Asian
nations.4 What Dr. Lin has provided for us in this volume, however, is a
template for what can and should be done elsewhere in the region. Her
work is the first major study of the Charismatic Movement in Taiwan, a
study marked by its focus, her attention to detail, and her personal interac-
tion with her many sources, many of which have become more accessible
in the West solely through her work of translation.
Dr. Lin begins this study by developing the complex historical, cultural,
and ecclesial contexts in Taiwan into which the Renewal came, including
the tensions that arose between churches among the indigenous commu-
nities and the arrival of the newer immigrants and their churches, from

4
Paul Tsuchido Shew, “History of the Early Pentecostal Movement in Japan: The Roots
and Development of the Pre-War Pentecostal Movement in Japan (1907–1945),”
Unpublished PhD dissertation (Pasadena, CA: Fuller Theological Seminary, 2003). Jay
Woong Choi, “The Origins and Development of Korean Classical Pentecostalism
(1930–1962),” Unpublished PhD dissertation (Pasadena, CA: Fuller Theological
Seminary, 2017).
 FOREWORD xi

China. Such a regional study fills an important gap in the history of

Taiwanese Christianity in the latter half of the twentieth century.
Through this work, Judith proved to be very creative in locating first-­
generation primary sources, both written and oral and she doggedly pur-
sued them. Her sources, including many personal interviews with those
who participated in the renewal’s development in Taiwan, enabled her to
construct a comprehensive history of charismatic activities that even pre-
dated the formal rise of the Renewal in Taiwan. In this way, her work is
exhaustive! Her sources also pointed to the role played by certain American
Pentecostal and Charismatic leaders in planting the seeds of renewal, and
the significant role played by Taiwanese students in entering the Renewal,
and then moving into leadership positions where they popularized
Charismatic teaching for the churches. Judith’s re-discovery of the long-­
forgotten Formosa Chapter of the Full Gospel Business Men’s Fellowship
International was also a big surprise! Finally, she located and visited a
Catholic Religious, that is, a Sister, who helped provide invaluable infor-
mation that was significant in opening up the Catholic Church to
Charismatic Renewal in Taiwan.
With the very difficult political realities that Taiwan faces today, espe-
cially when confronted by the much larger nation of China with its aggres-
sive stance toward Taiwan, churches in Taiwan need all the spiritual power
they can muster to find their way forward. Perhaps the Charismatic
Renewal came to Taiwan during the period Dr. Lin has studied, precisely
to empower the churches there to develop greater unity between them
and to provide them with the ability to make the godly decisions that will
best lead the people of Taiwan to a productive and hopefully an unre-
stricted future. Who knows what the future holds for Taiwan? We do not.
Yet the people of God who rely upon the Holy Spirit should take hope in
the reality of the charismatic message with its spiritual power that this
volume presents in its look at the spiritual vitality that the Charismatic
Renewal has already brought to thousands of Taiwanese Christians.

Pasadena, CA, USA Cecil M. Robeck Jr.

 Preface

The growth of the Charismatic Movement in Taiwan is a fascinating phe-

nomenon. The involvement and expressions of the many tribes, peoples,
and tongues in the movement in Taiwan—also known as Formosa by
Westerners—not only echo the vibrant and diverse Holy Spirit renewal
movements of the global scene but enrich as well as complicate the global
story. Treading on a path that none have gone before, this book traces the
contour of the Charismatic Movement in Taiwan’s church history from
1900 to 2000, while giving special attention to the years from 1970 to
1995, which is when the movement took flight, gained currency, and was
popularized. The development of numerous charismatic church contexts
in this quarter of the century subsequently altered the ecclesiastical scene
in Taiwan. The time frame in the book title was set to start from 1945 to
ensure that several important activities that took place in postwar Taiwan
are duly recognized.
As prominent as the Charismatic Movement has been in Taiwan’s eccle-
sial context for over two decades, the story remained untold in the aca-
demic arena. Dissatisfaction with such lacuna thrust me into the current
research, which led me to be ever more convinced that Taiwan has a story
to tell.
The growth of the Charismatic Movement in Taiwan since 1980 is
known to many people, but lesser known is the history leading to 1980.
By connecting the dots, this book investigates crucial contributions made
by some early charismatic missionaries, and their impact on key charis-
matic Taiwanese leaders who subsequently popularized charismatic teach-
ings throughout Taiwan starting in the 1980s.

xiii
xiv PREFACE

Instead of focusing on the development of the Charismatic Movement

in a single denomination, this work examines several churches and com-
munity clusters that I regard as more influential in informing the trajec-
tory of the movement in Taiwan. The breadth of the discussion enables
me to compare and contrast how the movement has been perceived and
received by churches across denominations over a span of time.
Readers, however, will quickly notice the short discussion of the
Classical Pentecostal churches in Taiwan in this work. The scope of my
research accounts for the want. While it is misleading to put the Classical
Pentecostal Church in Taiwan and the Charismatic Church in Taiwan in
two different categories as if the two had never cross-fertilized ideas (the
latter being the focus of my research), the two do have distinct origins,
constituents, and growth patterns. Precisely because the Classical
Pentecostal Church in Taiwan is such a complicated enterprise, and its
convoluted history so unique compared to the Classical Pentecostal
churches in other nations, it seems that any hasty attempt to mine the field
will only render a mediocre analysis that does not do justice to the com-
plexity and richness of the church. I, therefore, kept the discussion pithy.
Having engaged relevant written and oral sources relating to Classical
Pentecostal churches during my research, I am led to believe that it is
preferable that the Classical Pentecostal Church in Taiwan be studied in its
own right—from start to finish—rather than being examined through the
lens of the Charismatic Church in Taiwan. It is my personal hope that the
intentional blank that I left in my work would pique people’s curiosity and
impel scholars to conduct further research.

Montrose, CA, USA Judith C. P. Lin

 Acknowledgments

Articulating an account of history in the public space involves a degree of

risk. It is an act that opens people’s stories for critique. History concerns
the lives of the living and the dead, including parts that some would prefer
not to be remembered. History and the people there within carry weight,
which should not be tread upon lightly. Without people opening them-
selves up to the past—which is often a mixture of pleasurable and painful
experiences—the act of history telling cannot be complete. As such, my
deepest thanks go to the generous contributions of about thirty missionar-
ies, missionaries’ children, and pastors and church leaders from Taiwan
and abroad who made this project possible. The list includes Allen
J. Swanson, Ross Paterson, Malcolm Foster, Helene Reichl, Tony Dale,
Doug Plummer, Louise Ho (née van den Berg), Lynn New, Jennifer
McQuade (néeMcGillvray) , Zeb Bradford Long, Rey Bianchi, Kenneth
Shay, Marion Shay (née Woodward), Norman Cook, Peter Ning-ya Yang
楊寧亞, Nathaniel Shen-chu Chow 周神助, Daniel Li-chung Tsao 曹力中,
Andrew Chi-ming Chang 章啟明, James Sheng-chih Huang 黃聖志,
Abraham Ku 顧其芸, Peng Teh-kui 彭德貴, William Jung-kuang Lo 羅榮
光, Chen Yi-ming 陳義明, Lewis Yi-che Sung 宋義哲 (1951–2018),
Daniel Chih-yung Ho 何志勇, Vernon Wen-­ lang Wu 吳文朗, James
Chung-chien Shia 夏忠堅, Jonathan Chih-chien Chiu 邱志健, David Tsai
蔡錦源, Daniel Tai I-shun 戴義勳, and Ernest Chong-fai Chan 陳仲輝.
Specifically, my deep appreciation goes to Allen J. Swanson, Ross Paterson,
Daniel Li-chung Tsao, and Malcolm Foster for fielding my incessant ques-
tions with incredible patience through their extensive e-mail exchanges
with me.

xv
xvi ACKNOWLEDGMENTS

In regard to research institutions, I am principally thankful for the staff

at Fuller Seminary’s David Allan Hubbard Library for rolling out trolly
after trolly of periodicals for me. I am also thankful for China Evangelical
Seminary (Taipei) and President Tsai Lee-Chen, Taiwan Theological
College and Seminary, Taiwan Baptist Theological Seminary, Research
and Development Center at the Presbyterian Church in Taiwan, and Holy
Spirit Research Center at Oral Roberts University for opening doors to
me. In addition, I am thankful for Iso Kirja College in Finland for helping
to provide sources that I need for this research.
I would like to express my sincere gratitude to my mentor and advisor,
Dr. Cecil M. Robeck Jr., for rooting for me since the day he agreed to take
me under his wings as a doctoral student. I have indeed been standing on
a giant’s shoulders—a privilege that few enjoy. I could not have imagined
having a better mentor for my PhD study. Besides my advisor, I would like
to thank my second mentor, Dr. Amos Yong from Fuller, and Dr. Lin
Hong-Hsin from Taiwan Theological College and Seminary for their
encouragement and insightful comments that led me to widen my research
from various perspectives. A very special thank you also goes to Dr. John
L. Thompson, Chair of the Department of Church History at Fuller, for
his continued support, encouragement, and friendship.
I am grateful to my extended Church family of many colors, especially
the First A.M.E. Zion Church of Pasadena that has cared for my soul as I
spent strenuous months working on this project. In addition, I am thank-
ful to Chao Shih-Yi, Kally Wong, Cindy Powell, and Charlotte Lin for
their friendship and support during the research process. Lastly, I am eter-
nally grateful for my parents for their constant love and support, and for
encouraging me in all of my pursuits.
If I forget to mention the names of the numerous people who have
helped me in the course of writing this project, I ask for their forgiveness.
Full responsibility for this work and any remaining errors it may contain
are mine alone.
 Contents

1 Introduction  1
Significance of the Study   2
History of Research   4
Terminology   8
Pentecostal? Charismatic? Renewal?   8
“Taiwanese”: A Hard-Fought Identity  14
Delimitation of the Study  20
Methodology and Structure  21
Oral History  22
Structure  24

2 Protestant Christianity in Twentieth-Century Taiwan, with

a Focus on the Evangelical Force from 1945 to 1990 25
Protestant Christianity in Taiwan, 1900–1945  26
Protestant Christianity in Taiwan, 1945–1990  29
Mission Societies  29
Defending Christianity and Opposing Communism  33
China Evangelical Seminary (Taipei)  35
Case Studies  39
China Inland Mission—Overseas Missionary Fellowship  39
The Church Assembly Hall  46
Stephen Tong  53
Conclusion  55

xvii
xviii Contents

3 A Brief Historical Overview of the Pentecostal-Charismatic

Activities in Taiwan, 1900–1970 57
True Jesus Church  57
Japan Apostolic Mission  61
Different Pentecostal Groups in Postwar Taiwan  65
Pearl G. Young (1904–1986) and Zion Church (1957)  67
Nicholas G. Krushnisky (1932–2016)  69
New Testament Church (1965)  71
Charismatic Phenomena Among Non-Charismatic Christians in
Taiwan  76
Full Gospel Business Men’s Fellowship International Formosa
Chapter (1958–1968?) and Oral Roberts in Taiwan (1960)  78
FGBMFI Formosa Chapter (1958–1968?)  78
Oral Roberts’ 1960 Visit to Taiwan  84
Jean Stone and Richard Willans in Taiwan (1968) and
Charismatic Activities Among Non-Charismatic Missionaries in
Taiwan  88
Conclusion  92

4 The Surprising Work of God, 1970–1979 93

Setting the Scene: The Age of Hunger  94
Pearl G. Young (1904–1986) and Zion Church (1957)  94
Donald and Penelope Dale and the Renewal Team 100
Donald Dale (1923–1998) and Penelope Dale (1924–2016):
The Legendary Couple 101
The Renewal Team 107
Other Missionaries’ Involvement in Charismatic Ministry 115
Renewal Among Missionary Children in Taiwan 118
Ross Paterson (1943–) 120
The Tongues, the “Chaos”: Leadership Training Camp,
Taichung, 1973 121
Déjà vu: The Tongues, the “Chaos”: Leadership Training
Camp, Taichung, 1976 123
Small-Scale Revival at the National Taiwan University
Fellowship, 1975 125
Interim Summary 126
Nicholas G. Krushnisky (1932–2016) 127
The 1972 Tayal Revival 129
 Contents  xix

Allen J. Swanson (1934–) 146

Catholic Charismatic Renewal in Taiwan 150
Conclusion 155

5 The Loosing of the Holy Spirit: The Charismatic

Movement Takes Off, 1979–1995157
Church Growth Initiatives in the Late 1960s and the 1970s 158
Ministry of Chen Chuan-huang 158
Taiwan Church Growth Society (1972) 160
Chinese Campus Crusade for Christ (Taiwan) and Visits to
Churches in South Korea (1979–1980) 164
Chinese Christian Prayer Mountain (Miaoli Prayer Mountain,
1981) 166
Elim Christian Bookstore (1982)—Hosanna Ministry (1987):
From a “Soft Revolution” to a “Merciless Revolt” 169
Latter Rain Magazine 170
Contemporary Worship from South Korea (1989) 173
Hosanna Ministry (1987): Enlarge the Place of Thy Tent 174
Non-Charismatic Churches Turned Charismatic, 1980s 176
Bread of Life Christian Church in Taipei 176
Hsintien Covenant Church 180
Other Churches 185
Zeb Bradford Long (1950–) and the Charismatic Movement
within the Presbyterian Church in Taiwan 186
Charismatic Conferences from 1980 to 1995 197
The Year 2000 Gospel Movement (1990–2000): A Godsend 198
Agape Renewal Center, California (1987) 205
Other Developments in the 1990s 208
Taipei Truth Lutheran Church 208
The Christian Pastoral Training Association (1996) and the
Cell Group Movement 210
Conclusion 212

6 Candid Discussion Regarding the Charismatic Movement

from 1970 to 1995: More Than a Battle of Words215
Campus Magazine 216
Basic Framework 216
Reception 218
xx Contents

The PCT’s Taiwan Church News, Messenger (New), and Other

Works 224
Basic Framework of Taiwan Church News 224
The “Ten Plus One” Movement 226
Initial Discussion on the Charismatic Movement in Taiwan
Church News and Messenger (New) 228
Drawing the Line 231
Reception 232
PCT’s “Recommendation for the Holy Spirit Renewal
Movement” 235
Summary 237
The “1995 Prophecy” 237
Summary 240

7 The Distinctive Features of the Charismatic Movement in

Taiwan, 1970–1995243
Historical 243
Sources of Influence 243
Reception 245
Theological 247
The Ever-Present “Middle” World 247
Grassroots Ecumenism 249
Cultural 250
Power Encounter 250
Shamanism 251
Summary 255

8 Conclusion257

Appendices263

Bibliography273

Index319
 Abbreviations

CES China Evangelical Seminary (Taipei)

CIM China Inland Mission
FGBMFI Full Gospel Business Men’s Fellowship International
KMT Kuomintang
OMF Overseas Missionary Fellowship
PCT Presbyterian Church in Taiwan
TCGS Taiwan Church Growth Society
TJC Truth Jesus Church

xxi
 List of Figures

Fig. 3.1 This photograph was published on page 14 of Full Gospel

Business Men’s Voice 6, no. 1, February 1958. Left to right:
Harold Herman, Madame Ho, Dr. and Pastor Chen, and
Madame Wang. I am thankful to FGBMFI for granting me
permission to reprint the image in this book. Full Gospel Business
Men’s Fellowship International80
Fig. 3.2 This photograph was published on page 28 of Full Gospel
Business Men’s Voice 6, no. 1, February 1958. Left to right:
Major General Wu, Chang Ching-yu, S. S. Hwa, and Thomas
C. Kung. I am thankful to FGBMFI for granting me permission
to reprint the image in this book. Full Gospel Business Men’s
Fellowship International81
Fig. 3.3 This photograph was taken by the author on October 4, 2018,
at Oral Roberts University. The first flag on the left side of the
Praying Hands is Taiwan’s national flag. (Photograph by author)87
Fig. 4.1 This photograph was taken in May 1979. Left: Tom Nian-chun
Liu 劉念群, Vice-Chairman of the FGBMFI Taiwan Chapter. I
am very grateful to Liu Nian-chun’s wife, Liu Lin Ming-yueh 劉
林明月, and their son, David Yu-chu Liu 劉昱初, for sharing the
photograph and for granting me permission to include it in this
work. Personal Collection of Liu Nian-chun’s Family106

xxiii
Administrative Divisions of Taiwan
 CHAPTER 1

Introduction

The growth of the Charismatic Movement in Taiwan is a fascinating phe-

nomenon. Treading on a path that none have gone before, this book
traces the contour of the Charismatic Movement in Taiwan’s church his-
tory from 1900 to 2000, while giving special attention to the years from
1970 to 1995, which is when the movement took flight, gained currency,
and was popularized.
Instead of focusing on the development of the Charismatic Movement
in a single denomination, this research examines several churches or com-
munity clusters that I regard as more influential in informing the trajec-
tory of the movement in Taiwan. Due to the limited scope of this book,
my discussion centers on the activities among missionaries and “Han”
Christians on the island, whereas the experiences of non-Han Christians
(i.e., Aborigines) are circumscribed. “Han” is an umbrella term used in
Mandarin Chinese for those whom most people in the United States think
of as ethnically Chinese.1

1
Anthropologist Melissa Brown’s explanation of “Chinese” is succinct and lucid: “The
English term ‘Chinese’ can refer to ethnic identity (Americans of Chinese ancestry) or to
national identity (citizens of the PRC). In Mandarin Chinese, the official language of both
Taiwan and China, the distinction appears clear: han ren (lit., ‘Han person’) refers to the Han
ethnic majority, whom most Americans would think of as the ethnic Chinese. (Han are the
ethnic majority both in China and in Taiwan.) Zhongguo ren (lit., ‘China person’) refers to
national citizenship and includes all 56 minzu (ethnic groups) officially recognized in China.
However, the use of zhongguo ren in Taiwan is complicated by the term’s earlier political

© The Author(s) 2020 1

J. C. P. Lin, The Charismatic Movement in Taiwan from 1945 to
1995, Christianity and Renewal - Interdisciplinary Studies,
https://doi.org/10.1007/978-3-030-48084-4_1
2 J. C. P. LIN

As exciting as the study is, this project is as daunting as any project that
attempts to reconstruct history through working with primary sources.
Unlike some may believe, primary sources are not necessarily more readily
available and accessible for researchers who work on a project that is situ-
ated in the recent past. The scarcity of primary sources of the early history
of Pentecostalism is well noted.2 Since no research of this scale has ever
been produced at a scholarly level, I began my research with little knowl-
edge of where my primary sources are and—perhaps even more drasti-
cally—what they might be. The identification of primary sources for this
project, including eyewitness accounts of living figures, was an ongoing
task that continued well into the writing stage. The incorporation of oral
history into this study is yet another challenge, which will be addressed in
this chapter.

Significance of the Study

Challenges aside, the current project is significant in a number of ways.
First, it is the first work that presents to the academic arena a more com-
prehensive picture of the historical development of the Charismatic
Movement in Taiwan in the twentieth century. The breadth of the discus-
sion enables me to compare and contrast how the movement has been
perceived and received by churches across denominations over a span
of time.
While the study of the Holy Spirit had long been regarded as “the
Cinderella of Western theology,”3 it has since generated much enthusiasm
in the field of theology. This recent movement is evidenced by the mush-
rooming of publications on a range of subjects from theology, biblical
studies, hermeneutics, history, to ethics, mission, ecumenism, inter-faith

uses: under the martial law rule of the Nationalist party (1947–1987), the term was used to
support Taiwan’s claims to ruling mainland China.” Melissa J. Brown, Is Taiwan Chinese?
The Impact of Culture, Power, and Migration on Changing Identities (Berkeley: University of
California Press, 2004), 1. In her work, Brown uses “Han” to refer to ethnic identity and
“Chinese” only to refer to national identification with China. For historical reasons,
“Chinese” is still retained in this book to refer to the ethnic identity of those who reside in
Taiwan, but used only sporadically.
2
Cornelius van der Laan, “Historical Approaches,” in Studying Global Pentecostalism:
Theories and Methods, ed. Allan Anderson, Michael Bergunder, André Droogers, and Cornelis
van der Laan (Berkeley: University of California Press, 2010), 213–4.
3
Jürgen Moltmann, The Spirit of Life: A Universal Affirmation (Minneapolis: Fortress
Press, 2001), 1.
 1 INTRODUCTION 3

dialogue, and so on in which the Holy Spirit is of central focus.4 The

Pentecostalism that was once disparaged as emotionalism and non-­
intellectual seems to have been slowly vindicated by the increasingly
sophisticated writings of pentecostal scholars in the English language.
With the leading effort of Walter Hollenweger (1927–2016), the
pentecostal-­turned-Reformed minister, Pentecostalism has now become a
recognized sub-discipline of theology.5 In contrast, scholarly study of the
Pentecostal-Charismatic Movement among Taiwanese scholars in the field
of theology is still in an inchoate stage. The shortage of pentecostal-­
charismatic scholars in Taiwan and a long-held negative view of the subject
matter by Taiwanese scholars could perhaps account for its impoverished
status in academia. Thus, the significance of this study lies, secondly, in its
attempt at providing Taiwanese scholarship with a more sympathetic
account of the Charismatic Movement in Taiwan.
The growth of the Charismatic Movement in Taiwan since 1980 is
known to many Taiwanese Christians, but lesser known is the history lead-
ing to 1980. During this time, early charismatic missionaries made crucial
contributions that should be included in a more holistic narrative. By con-
necting the dots and offering a more thorough treatment of history, the
book offers the Church in Taiwan and missionaries involved in the move-
ment an opportunity to appreciate the past.
Lastly, as I engage in this work from a Taiwanese perspective, I see
people in Taiwan as being the Subject in history, instead of an appendage
of someone else’s subjectivity as has long been perceived (more below). By
reconfiguring historiography from a Taiwanese perspective, I wish to

4
For example, Amos Yong, Pneumatology and the Christian-Buddhist Dialogue: Does the
Spirit Blow Through the Middle Way? (Leiden: Brill, 2012); Nimi Wariboko, The Pentecostal
Principle: Ethical Methodology in New Spirit (Grand Rapids: Eerdmans, 2012); Simon Chan,
Pentecostal Theology and the Christian Spiritual Tradition (Eugene: Wipf & Stock, 2011);
Wolfgang Vondey, Pentecostalism and Christian Unity: Ecumenical Documents and Critical
Assessments (Eugene: Pickwick, 2010); Vinson Synan, The Century of the Holy Spirit: 100 years
of Pentecostal and Charismatic Renewal, 1901–2001 (Nashville: Thomas Nelson, 2001);
Walter J. Hollenweger, Pentecostalism: Origins and Developments Worldwide (Peabody:
Hendrickson Publishers, 1997); Gordon D. Fee, God’s Empowering Presence: The Holy Spirit
in the Letters of Paul (Peabody: Hendrickson, 1994); Cheryl Bridges Johns, Pentecostal
Formation: A Pedagogy Among the Oppressed (Sheffield: Sheffield Academic Press, 1993).
5
Allan H. Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity,
2nd ed. (New York: Cambridge University Press, 2014), 244.
4 J. C. P. LIN

challenge the academic circle also to take seriously the “Taiwanese con-
sciousness” when engaging Taiwan’s history.6

History of Research
Within academia, serious scholarly writings on the Charismatic Movement
in Taiwan are scarce; and until around 2005, evaluations of the movement
in a more positive light were even less common. The first edited quasi-­
scholarly work, Lingen Yundong zhi Yanjiu (Research on the Charismatic
Movement) appeared in 1987,7 around fifteen years after the work of the
Holy Spirit had already greatly stirred up the Tayal tribe, one of the
aboriginal tribes in Taiwan (Chap. 4). The work was published by Yu-Shan
Theological College and Seminary in Taiwan, a Presbyterian institution
that primarily serves aboriginal communities. One of the purposes of the
small book is to serve as a corrective to the “erratic” charismatic phenom-
ena among aboriginal people groups in Taiwan (Chap. 6).
China Evangelical Seminary in Taipei published an edited work,
Shengling Gujinlun (The Holy Spirit Then and Now), in 1999.8 Heavy on
biblical, historical, and theological studies, the work only engages limited
discussion on the contemporary charismatic phenomena in Taiwan.
Scholars Samuel H. H. Chiow and Peter K. Chow from China Evangelical
Seminary published Lingen Shenxue yu Lishi Tantao (Charismatic Theology
and History, 1999) and Rongyao Guang zhong Huoshui Quan: Lun Jiuen
yu Lingen (The Glorious Light and the Living Water: Salvation and

6
As such, I decisively critique the regrettable mistake of including a map that indicates that
Taiwan is a province of China in Fenggang Yang, Joy K. C. Tong, Allan Anderson, Global
Chinese Pentecostal and Charismatic Christianity (Leiden: Brill, 2017), xiv.
7
Chen Nan-jou 陳南州 ed., Lingen yundong zhi yanjiu: Taiwan shandi jiaohui he pushi
jiaohui de yixie guandian 靈恩運動之研究: 台灣山地教會和普世教會的一些觀點
[Charismatic Movement: Some perspectives from the tribal churches in Taiwan and the
global church] (Hualien: Yu-Shan Theological College and Seminary, 1987). In this book, I
have chosen to respect the common spelling of names and place names in Taiwan, which is
traditionally in Wade-Giles, except when individuals have adopted another form of spelling,
such as the Pèh-ō e-jı̄ orthography (an orthography that is used to write Taiwanese Hokkien).
The transliteration of book titles in footnotes will be rendered in Pinyin for ease of reference.
8
Archie Wang-do Hui 許宏度 ed. Shengling gujinlun: Cong shengjing, lishi, shenxue kan
Shen de tongzai 聖靈古今論: 從聖經, 歷史, 神學看神的同在 [The Holy Spirit then and now:
Discussing God’s presence from biblical, historical, and theological perspectives] (Taipei:
China Evangelical Seminary, 1999).
 1 INTRODUCTION 5

Charismaticism, 2002), respectively.9 While Samuel Chiow explores how

the Holy Spirit was understood by the Church and church fathers in his-
tory, Peter K. Chow discusses the charismatic theology and phenomena
from an evangelical perspective. A part of both works addresses the
Charismatic Movement in Taiwan, although their discussions seem to be
more prescriptive than descriptive.
Long snubbed by Taiwanese theological scholars, the Charismatic
Movement in Taiwan finally received more attention by Taiwanese schol-
arship in the 2000s, with Taiwan Theological College and Seminary (here-
after Taiwan Theological Seminary)—a Presbyterian seminary in
Taipei—spearheading the effort. Under the leadership of Lin Hong-hsin,10
professor of systematic theology at Taiwan Theological Seminary, semi-
narians have made over a dozen of trips to Tayal churches in Hsinchu since
1999 to conduct interviews with tribal members who had experienced the
1972 Tayal Revival, and the children of Tayal tribe members who had
been affected.11 The interview materials were subsequently complied and
published as Shanjian Lingfeng chui qi: Taiyaer de suxing (The Tayal
Revival) in October 2019. The seminary-wide effort that engages in oral
history continues to this day. Further, Shih Shu-ying, former professor of
systematic theology from the same seminary, organized several scholarly
conferences in the latter half of the 2000s to explore such themes as
“Demon Possession and Exorcism” and “Charismatic Movement.” Papers
from the colloquium were subsequently collected in Jidu Zongjiao yu
Lingen Yundong Lunwenji (Christian Religion and the Charismatic
Movement in Taiwan, 2012),12 which engages the ongoing Charismatic

9
Samuel H. H. Chiow, Lingen shenxue yu lishi tantao 靈恩神學與歷史探討 [Charismatic
theology and history] (Taipei: China Evangelical Seminary, 1999); Peter K. Chow 周功和,
Rongyao guang zhong huoshui quan: Lun jiuen yu lingen 榮耀光中活水泉: 論救恩與靈恩
[The glorious light and the living water: Salvation and charismaticism] (Taipei: China
Evangelical Seminary, 2002).
10
Lin Hong-hsin 林鴻信 studied under Jürgen Moltmann, and produced a dissertation on
pneumatology in Reformed theology: “Die Person des Heiligen Geistes als Thema der
Pneumatologie in der Reformierten Theologie” (D. Theology diss., Tübingen
University, 1990).
11
Taiwan Graduate School of Theology’s Center for the Study of Christian Thought ed.,
Shanjian Lingfeng chui qi: Taiyaer de suxing 山間靈風吹起:泰雅爾的甦醒 [The Tayal
Revival] (New Taipei City: Gan Lan, 2019), 307.
12
Shih Shu-ying 石素英 ed., Jidu zongjiao yu lingen yundong lunwenji: Yi Taiwan chujing
wei zhuzhou 基督宗教與靈恩運動論文集: 以台灣處境為主軸 [Christian religion and the
Charismatic Movement in Taiwan], (Taipei: Yong Wang, 2012).
6 J. C. P. LIN

Movement in Taiwan far more seriously than previous works referenced.

Also commendable is the publication of Chuanyue Chuantong de Jilie
Shensheng Huiyu (An Intense Divine Encounter Beyond Tradition, 2012),
which documents the charismatic experiences of two dozens of Christians
in Taiwan.13 Edited by Shih Shu-ying, the work gives voice to those who
had long been rendered voiceless, and charismatic phenomena appear to
have grown into experiences that are worth recognizing within Taiwanese
scholarship.
Treatments of the Pentecostal-Charismatic Movement in Taiwan by
non-Taiwanese scholars or missionaries from the West tend to be less reac-
tionary. Murray A. Rubinstein from the United States has written on the
True Jesus Church, the New Testament Church, and the Assemblies of
God in Taiwan.14 Also from the United States, a section of the Doctor of
Missiology dissertation of missionary Robert Donnell McCall (1927–1997)
at Fuller Theological Seminary investigates how the charismatic message
impacted the church’s growth in the 1980s.15 Another US missionary and
scholar, Ralph R. Covell (d. 2013 at the age of ninety), discusses the
Charismatic Movement among aboriginal people groups in Taiwan—but
he simply re-narrates others’ writings, which constitute only a few pages in
his Pentecost of the Hills in Taiwan.16 In contrast to what some may have

13
Shih Shu-ying ed., Chuanyue chuantong de jilie shensheng huiyu: Taiwan Jidu zhanglao
jiaohui lingen yundong fangtan jilu 穿越傳統的激烈神聖會遇: 台灣基督長老教會靈恩運動
訪談記錄 [An intense divine encounter beyond tradition: Interview transcripts concerning
the Charismatic Movement within the Presbyterian Church in Taiwan] (Taipei: Yong
Wang, 2012).
14
Murray A. Rubinstein, “Holy Spirit Taiwan: Pentecostal and Charismatic Christianity in
the Republic of China,” in Christianity in China: From the Eighteenth Century to the Present,
ed. Daniel H. Bays (Stanford: Stanford University Press, 1996), 353–66; “The New
Testament Church and the Taiwanese Protestant Community,” in Christianity in China,
445–73; Rubinstein, The Protestant Community on Modern Taiwan: Mission, Seminary, and
Church (Armonk, N.Y.: M.E. Sharpe, 1991), 86–93, 117–47; Rubinstein, “Evangelical
Spring: The Origin of the True Jesus Church on Taiwan, 1925–1926” (Paper presented at
the sixteenth annual meeting of the Society for Pentecostal Studies, Costa Mesa, CA,
November 13–15, 1986).
15
Robert Donnell McCall “Conversion, Acculturation, Revitalization: The History of
Fataan Presbyterian Church in Kwangfu, Taiwan, 1934–1994” (D. Miss. diss., Fuller
Theological Seminary, Pasadena, 1995).
16
Ralph Covell, Pentecost of the Hills in Taiwan: The Christian Faith among the Original
Inhabitants (Pasadena, CA: Hope Pub. House, 1998), 271–8. Another important work that
discusses the mass conversion of the Aborigines to Christianity after WWII in Taiwan is
George F. Vicedom, Faith that Moves Mountains: A Study Report on the Amazing Growth
 1 INTRODUCTION 7

been led to believe, Pentecost of the Hills in Taiwan is not a book on the
Pentecostal-Charismatic Movement among aboriginal peoples in Taiwan.
“Pentecostal” in Covell’s work refers to the mass conversion of aboriginal
people in Taiwan after the Second World War. It is likely that charismatic
phenomena were not left wanting during the mass conversion,17 yet more
research is required to demonstrate this point.
The emergence of Joshua Sian-chin Iap, the first Taiwanese Pentecostal
scholar (with a doctoral degree), in the 2010s, has added a long-needed
and meaningful voice to the discussion of the Charismatic Movement in
Taiwan.18 While several Taiwanese theological scholars have produced
article-length studies on the subject, few would identify themselves as
Pentecostals or Charismatics. Taking Pentecostal theology as a starting
point, Iap’s works often interact with the current Charismatic Movement
in Taiwan, which perspective has been lacking in the guild heretofore.
The most recent work on the Pentecostal-Charismatic Movement in
Taiwan in the English language appeared in 2016, which is co-authored
by Joshua Iap and Maurie Sween.19 The article surveys the historical devel-
opment and theology of various Pentecostal-Charismatic churches in
Taiwan, albeit only at an introductory level. In sum, the present scholarly
writings on the Pentecostal-Charismatic Movement in Taiwan are mostly
article-length studies or limited in scope to particular churches. The article
by Iap and Sween (2016) is an attempt to extend the breadth of the study,
yet it is limited by length.

and Present Life of the Church among the Mountain Tribes of Taiwan (Taiwan: China
Post, 1967).
17
For example, Ruth Winslow, The Mountains Sing: God’s Love Revealed to Taiwan Tribes
(Winona Lake: Light and Life, 1984), 42.
18
Joshua Iap’s PhD dissertation is on “Quanqiu Wuxunjie yundong shiyexia de Zhenyesu
Jiaohui” 全球五旬節運動視野下的真耶穌教會 [The formation of the True Jesus Church: A
perspective from the global Pentecostal Movement] (PhD diss., National Chengchi
University, Taiwan, 2016).
19
Iap Sian-Chin and Maurie Sween, “Pentecostal and Charismatic Christianity in Protestant
Taiwan,” in Global Renewal Christianity: Spirit-Empowered Movements Past, Present, and
Future, vol 1, Asia and Oceania, ed. Vinson Synan and Amos Yong (Lake Mary, FL: Charisma
House, 2016), 127–41.
Another random document with
no related content on Scribd:
time the crank of the grindstone must have been turning because the
bullet and the crank are fastened together, and therefore, instead of
traveling through the air, the bullet has used up its energy in turning
the grindstone. When you get a grindstone started it is rather hard to
stop, isn’t it? And if you didn’t stop it, it would keep on turning
around, wouldn’t it? If this is true, we might as well let it clean the
cannon. As the hole “I” is connected with the gas tank, we cannot let
it force the burnt gas out there, can we? We will therefore pull out the
plug “J” in the hole “E” just as the bullet reaches the point “K” so that
in coming back it will force the burnt gases and smoke out through
the hole “E.” Now we are all ready to start over again; the cannon
has been cleaned out, and the bullet still being fastened to the
grindstone, which is turning, as a result of the explosion, would
immediately begin starting out on another outward stroke. If we put
in the plug “J” again and pull out the plug “L,” the bullet or piston as
we might call it now, will suck in another charge of gas.
Fig. 7—Grinding a valve.
Fig. 8—A section of a Cylinder
showing location of various parts—
end view.

You can see that if you had two boys, one of them to pull out the
plugs, and another to fire the charge you could keep the gun firing
steadily, and run the grindstone. After you have done this for a while
you will get tired of taking out the plugs and putting them in, and
standing there with a match lit all the time, and you would wish there
was some way to make the grindstone, which was running, do all
this for you. This is exactly what happened to some of the old
engineers, and so they set about trying to accomplish this result.
They succeeded in rigging a piece of machinery that would open and
close these holes automatically, and with the introduction of
electricity they also devised a way whereby the charge could be
ignited by an electric spark instead of a match. The plugs which
cover the holes, they called valves and the plug which contained the
electric wires, used for firing the gas, they called a spark plug.
Now let us see what we have learned in this chapter. We have
found that it takes four strokes to explode one charge of gas
1. Suction stroke, during which the gas is sucked into the barrel
of the cannon, or cylinder as it is called.
2. The compression stroke, during which the gas is compressed
so that it will burn easier.
3. The explosive stroke, or working stroke, called so on account
of the fact that the explosive force of the gas is used to turn the
wheel.
4. The cleansing, or exhaust stroke, during which the burnt gas
and smoke is forced out of the barrel.
For this reason, a gas engine which works on this principle is
called a Four-Stroke Cycle Engine. It requires four strokes to
complete the entire operation and bring it back to the beginning
ready to start over again.
 THE CYLINDER
So far we have confined ourselves to the parts of a cannon, but
now that we are going to take up the study of the motor in its details
let us call them by their regular names. The barrel of the cannon we
will call a cylinder. In an actual motor a cylinder is made out of cast
iron, carefully bored out inside, so that the hole is perfectly round,
and the sides of the wall as smooth as possible.

Fig. 9.

You will realize that this is necessary as we want to reduce, as much

as possible, any rubbing or friction, as it is called, between the piston
and cylinder walls. Next we must provide some means of cooling
these walls, as you know that the continuous firing would soon make
them very hot. This is done by surrounding the cylinder with what is
known as a water jacket through which water can be circulated,
thereby carrying off the heat, and keeping the iron from getting red
hot. We must also cut two holes in the side of the cylinder to make
places for the valves and a place for the spark plug.

Fig. 10—End view of Horizontal One-cylinder Motor, showing piston,

valves and valve mechanism.

A cylinder is generally mounted on its side in a one cylinder

engine, and is set up on end when it is desired to use more than
one. Therefore, in a one cylinder motor you will notice that the piston
moves back and forth, whereas in a two-cylinder, four-cylinder or six-
cylinder type, the pistons move up and down. As far as the action of
the parts is concerned they work in exactly the same way, only that
the valve mechanism has to be changed somewhat.
The cylinder is bolted to a framework called the crank case
which furnishes a solid foundation upon which it can rest.
 VALVES
You will remember that in first discussing the drawing in and
cleaning out of the gas that two holes had to be cut in the sides of
the cylinder wall. One of these through which the fresh gas might be
sucked in, and the other through which the burnt gas might be
expelled. Also remember that we kept these holes plugged except
when it was necessary to have them open to perform their work.

Fig. 11—The evolution Fig. 12—A regular

of a Valve. Valve.

Now let us take a section of a valve and see how it is made up.
You will notice first the little plug “A” which covers the hole in the
cylinder; it is tapered very much like a glass stopper in a bottle for
the reason that in this form it is easier to fit it to the opening; it can be
“ground in” in the same way that a glass stopper can, in order to
make an air-tight fit. “B” is a rod known as the valve stem, and is
simply a round piece of steel fastened to the valve plug “A.” “S” is a
valve spring which holds the valve down into the cylinder wall, or
valve-seat, as it is called. In order to open these valves you can see
that all that is necessary for you to do is to push up on the valve
stem “B.” This will raise the valve “A” away from its seat into the
position shown by the dotted lines, leaving a space all around
through which the gas may enter or leave. In an actual motor,
however, little irregular pieces of steel, cut out in general shape
shown in Fig. 14 perform the operation of raising the valve.

Fig. 13—Three positions of a Valve Cam.

Fig. 13 shows three positions of one of these revolving pieces of

steel, technically called cams, first, in the act of just starting to raise
the valve; second, its position when the valve is entirely open; third,
its position when the valve has just closed. If both valves are
operated by these cams you can see that if they are set at the proper
position they can be opened at different times and entirely
independent of each other. If you will look at Fig. 3 you will see a
complete motor, the inlet valve on the left side, and the exhaust
valve on the right side. This figure will also show you the little cams
in their various positions at different points of the four strokes.
Sometimes the two valves, instead of being on opposite sides of the
cylinder, are placed on the same side, and both cams are put on the
same shaft, which, by the way, is called a cam-shaft.

Fig. 14—Names of Valve Parts.

Fig. 14 shows two such valves, the left hand one opening, and
the right hand one closed. The extreme left hand view shows the
way they would look if viewed from the end. It also gives you the
names of all the parts.
 Fig. 7 shows how the valves are “ground in.” The way you do it is
to take the valve out, and coat it with very fine emery dust and oil,
and then put it back in place leaving off the spring, fit a wrench to it
on top as shown in the picture and twirl it around as you would a
glass stopper in a bottle until it is perfectly air-tight, after which the
valve should be removed and both it and the valve seat carefully
wiped off so that none of the emery will get into the cylinder or other
working parts of the engine and cause them to be cut.
There are several different ways of making valves and several
places to put them so that you must not always expect to find them
in the same place. Their action is the same, however, no matter
where they are situated or how they are operated, and I think with a
little examination and study you will always be able to find them and
understand how they work in any engine.
 THE PISTON
The piston forms, as you will recall, the bullet in the cannon,
which instead of leaving the barrel, was made to travel back and
forth inside of the cylinder under the action of the explosive gas.
Owing to the fact that a solid piece of iron would be very heavy and
would get very warm, the real piston used in a motor is made hollow
so that it is merely a shell. Instead of fastening the rod to the end of
it, a small rod, called the piston pin is in the center of it, and to this
the connecting rod is connected. Fig. 16 shows a section of the
piston. You will notice that the piston pin is kept from sliding
sideways by a bolt that is screwed into it.

Fig. 15—A Piston, Piston Ring, and Piston Pin.

 Owing to the fact that both the cylinder walls and piston get hot,
and that iron expands and contracts according to its temperature, it
is not possible to make a piston alone which would remain air-tight
all the time. Engineers, therefore, found it necessary to put rings,
which were cut at some point in their circumference, on the outside
of the piston itself. These piston rings, due to the fact that they are
cut, can accommodate themselves to the varying diameters of the
cylinder, and can therefore keep an air-tight fit, even when the piston
is moving back and forth all the time. Most of you, no doubt, know
that the plunger in a pump is made air-tight by one or a set of leather
washers, which, owing to their pliable structure, can expand or
contract so as to always fit air-tightly the pipe in the pump. Piston
rings work in precisely the same manner, and are always kept
lubricated so that they will work smoothly, thus doing away with any
friction which might result.

Fig. 16—A section of a Piston, showing location of

piston pin and end of connecting rods.
 THE CRANK SHAFT
Most of you are familiar with a crank as applied to a grindstone.
A crank in a motor is practically the same shape except that it is
supported on two bearings instead of one and is therefore made in
the form shown in Fig. 17. The crank shafts for two and four-cylinder
motors are only a combination of two or four of these single cranks.
Crank shafts are made up of steel, carefully forged, and then turned
and ground down to proper size to fit the bearings for which they are
intended. They are hardened and every precaution taken to keep
them from wearing. They form one of the most important parts of the
motor because they change the back and forth motion of the piston
into the rotary motion of the fly wheel. The fly wheel in our former
illustration was represented by the grindstone itself. In the real motor
the fly wheel is made of cast iron, and after being carefully balanced
so that it turns evenly, it is securely bolted to the crank shaft, so that
they practically form one piece.

Fig. 17—A Four-cylinder Crank Shaft.

 THE CONNECTING ROD
The connecting rod, as you can guess from its name, forms the
connecting link between the piston and crank shaft, transferring the
energy of the explosive gas, acting behind the piston, to the crank
shaft and fly wheel, from which it can be transmitted to the driving
wheels of the automobile. It is made up in some such form as shown
in Fig. 18 and is made of steel or bronze. It has a bearing at each
end, the smaller one fitting around the piston pin, the larger one
surrounding a portion of the crank shaft called the crank pin. Both of
these bearings are lubricated by oil which splashes up from the
bottom of the crank case when the engine is running. You will notice
that one of the bearings is cut in two and bolted together so that you
can take it off from the crank shaft, should you wish to examine it.

Fig. 18—A typical Connecting Rod.

Fig. 19—The two halves of the
Connecting Rod Bearing.
 THE CRANK CASE
The crank case of a motor serves as a foundation for the engine,
furnishes a support for the main bearings in which the crank shaft
revolves and encloses the working parts in such a way as to provide
for their lubrication and protect them from the dust and other
substances which might materially hinder the proper performance of
their functions. To a certain extent the crank case might be
compared to the framework of the grindstone, although the latter
does not answer as many purposes as the real crank case of the
motor does.

Fig. 20—The two halves of a Four-cylinder Crank Case.

 The case itself is made of iron or aluminum, and is so put
together that, although practically air-tight, there is still a means
provided for getting inside of it for examination of the working parts
or an adjustment of the bearings.
 THE CARBURETOR
The carburetor or mixing chamber, as it is sometimes called, is a
device used for obtaining an explosive mixture of gasoline and air. It
consists, as shown by the accompanying drawing, of two principal
parts, an air pipe and gasoline pipe, the latter running through the
wall and discharging into the center of the former.

Fig. 21—Simple drawing of a Carburetor.

In order to make sure that the amount of gasoline flowing out of the
gasoline jet shall be just the right amount at all times it is necessary
to provide a little gasoline tank, which forms a part of the carburetor
casting itself, which is known as a float chamber, so that the amount
of gasoline in the main tank will not affect the amount discharged at
the nozzle. You can see why this is necessary if you think of a water
tank or a dam. If the water was almost up to the top of the dam and
you should bore a hole through the wall somewhere near the bottom,
the water would flow out faster than if the water was low. By putting
this little gasoline tank in the carburetor itself and keeping a certain
height of gasoline in this smaller reservoir, which always
automatically shuts off the supply at the right time, you can make the
pressure, and therefore the flow of the liquid, always the same. The
illustration will show this plainly. For instance, when the gasoline gets
low the little float will gradually drop down until the ball on the end of
the float stem will open the valve in the gasoline pipe. The gasoline
will then flow in from the tank until the proper amount has filled the
float chamber and caused the float to bob up to its former position,
carrying the ball, which closes the gasoline off, up with it. By this
means the requisite amount of gasoline is always kept in the float
chamber.
The amount of air entering the mixing chamber is controlled by
changing the size of the hole through which the air enters and the
quantity of gasoline admitted is regulated by means of a needle
valve in the gasoline pipe.
Although many carburetors, in fact most of them, do not look like
this drawing, yet their action is the same, and by careful study you
will find that the same principles enter into their construction. Fig. 22
shows an actual sectional drawing of a carburetor used on a four-
cylinder motor. In this particular carburetor, however, the float
chamber and float surround the mixing chamber, and the float valve,
instead of being directly under the float, is at the right hand side and
is operated by means of a lever. The needle valve, which is the little
round rod having a “T” handle, running up through the center of the
mixing chamber, controls the amount of gasoline flowing from the
gasoline chamber to the nozzle. The air comes up through the
bottom and around the gasoline jet. At the left you will notice a small
valve which opens downward, which you do not find on the other
carburetor. It is known as an auxiliary air valve and allows a certain
amount of air to be added to the mixture, a small quantity of which is
sometimes needed to keep the mixture just right. The throttle valve,
which looks like a damper in a stovepipe and which controls the
amount of gasoline vapor going in to the engine, will be seen in the
upper pipe.
Fig. 22—A Typical Four-cylinder
Carburetor.