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Revival within churches from traditional-reformed origin: on sincere longing and extreme embarrassment Within churches from reformed origin the debate about revival has become an actual issue. It seems that these churches are becoming smaller and smaller, and that there is a lack of missionary zeal. Many pastors seem to have lost the courage to go on. What is happening in the churches? One can learn something from the history of the church. What was God doing in the past? The Word of God was there and it seems that in those places where revivals broke out, the Word of God was preached faithfully, in the power of the Holy Spirit. From sermons of three revival preachers who worked from 1816 to 1880 in Wuppertal (Germany), one can learn how their sermons contributed to revival in those days. The missionary-soul caring message struck the people in their hearts, and not only individuals, but also whole regions changed; change took place not only in doctrine and lifestyle, but also holiness occupied a central place in the people’s hearts. When praying for the outpouring of the Holy Spirit, people will repent and turn to God and “times of refreshing may come from the Lord” (Acts 3:19).
In the 19th century, women missionaries found acceptance in the public domain and opportunities for achievement that they were denied at home. Whilst they spearheaded movements for Christianising and modernising Asian (the focus of this article) and African societies through the evangelisation, education and physical care of women, many questions were raised about their motives and the way they executed their work. We need to rediscover the sacrificial dedication women had that made the 19th century the greatest century of Christian expansion. These were remarkable women who left everything behind − many of them leaving a permanent impression upon the people in whose cities they eventually resided − and who stand as examples to the present generation. Having lost most of the things the world prizes, they gained one thing they esteemed so highly. For them, the relative value of things temporal might go, provided that they could forever settle the eternal values. They lived out the words of Paul: ‘I press on toward the goal for the prize of the upward call of God in Christ Jesus’ (Phlp 3:14)
A historical overview of the Congo Evangelistic MissionThe CEM is a Pentecostal mission established in Mwanza, Katanga in the Democratic Republic of Congo in 1915 by the British missionaries W.F.P Burton and J. Salter. The mission's scopeMwanza is a Luba chiefdom in the Malemba Nkulu territory in the present province of Haut Lomami, in the Democratic Republic of Congo. The Mwanza chiefdom is located on the western bank of the Congo River with its headquarters in Seya. It is considered the centre of the Luba people (Burton 1927:321-338). When the first missionaries arrived, the chiefdom was under This article evaluates the impact of charismatic phenomena in the evangelisation of the Luba by the Congo Evangelistic Mission (CEM) between 1915 and 2015 (the centenary year of the CEM). The CEM is a Pentecostal faith-mission, founded in Mwanza, Katanga in the Democratic Republic of Congo in 1915 by the British missionaries W.F.P. Burton and J. Salter. Several authors such as Burton, Hodgson, Whittaker and Womersley believe that the manifestation of charismatic phenomena was instrumental to the extraordinary growth experienced by the CEM throughout its history. They posit that the occurrence of charismatic phenomena such as healing, miracles and deliverances, to mention a few, has made the CEM's proselytising more effective than any other missionary organisation in the region. In fact, as observed by Garrard, miraculous healings and divine judgements played a significant role in the acceptance of the CEM missionaries by the indigenous people of the Luba tribe in Katanga.
In a copy of Pierson’s (n.d.) work, The acts of the Holy Spirit, presented to the hostess of Salisbury House in Keswick (UK), are the signatures of 11 missionaries from all over the world who attended the Convention in 1904. These are just a few of the many missionaries who visited the yearly Keswick Convention (KC). Many missionaries were a product of the genial spiritual climate which prevailed in England after the 1859 revival. Since 1885 the KC has been the catalyst for a fresh era in missionary work. Keswick and mission became inseparable, and the KC became a factor in the life of the universal church. Throughout the years missionary operations have been given a place in its program. So many missionaries trace back their call for mission work to Keswick and reckon the momentum of their life to be fully devoted to God, lies there. This led Keswick chairman Reverent Aldis just after World War II to say, ‘I supposethe KC has done more than any other movement in the Churches to call men and women to the mission field.’ In 2014 the Convention website reads: The KC is passionate about mission and has been supporting, encouraging and hosting missionaries and their families from overhundred years! We see this as a key area of Keswick’s ministry and one in which many havebeen keen to support in their giving (KM 2014). The vision of those in the last decades of the 19th century is the issue of this article as well as the question in what way the KC is still trueand faithful to that vision in the first decades of the 21st century.In een copy van Piersons, The Acts of the Holy Spirit, aangeboden aan de gastvrouw van Salesbury House in Keswick (UK), staan de handtekeningen van elf zendelingen van over heel de wereld, die de Conventie van 1904 hebben bijgewoond. Dit zijn maar enkele van de vele zendelingen die de jaarlijkse Conventie in Keswick bijwonen. Sinds 1885, heeft de Conventie, door de introductie van de christelijke zending, een nieuwe tijd ingeslagen. Keswick en zending zijn sinds die tijd ongescheiden en de KC is een factor van betekenis geworden in het leven van de universele kerk. De jaren door heeft het onderdeel zending een grote plek in het programma. Dit bracht de voorzitter van de KC, Aldis, vlak na WO II er toe om te zeggen: ‘Ik denk dat de KC meer gedaan heeft dan enig andere beweging in de kerken om mannen en vrouwen te roepen naar het zendingsveld.’ Op de website van de Conventie staat nu: De KC is gepassioneerd over zending en heeft support, bemoediging en onderdak verleend aan zendelingen en hun families voor meer dan honderd jaar. We zien dit als de sleutelrol van Keswick en een grote factor voor velen om concreet met de zending mee te leven. Op welke wijze is de zendingsvisie van het begin leidend in de KC nu in de een en twintigste eeuw?
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