Abstract
Mining previously unpublished texts, Daryl R. Ireland weaves together the complex history of John Song (Song Shangjie) in his meticulously researched book John Song: Modern Chinese Christianity and the Making of a New Man. It is true that Song was a renowned evangelist, ministering to thousands of people across the Asian continent; it is also true that Song struggled with mental illness, reporting in his diary that he and the “Mother,” whom Song understood to be the true source of everlasting life, married during his time at the Bloomington Hospital asylum in New York (23). Ireland’s attention to Song’s personal diary greatly enriches the narrative that has surrounded this seminal figure in modern Chinese Christianity.
After recounting Song’s time in the United States, where he earned a doctorate in chemistry, attended Union Theological Seminary, and spent time in an asylum, Ireland turns to his primary topic: Song’s ministry to create new men and new women for the new China. At the time, “superstitious” religions were being eliminated in China in an effort to modernize society, and Song’s PhD in science enabled him to bridge the gap between these two competing spaces. Through the Bethel Church, Song was “inducted into the pulsating heart of Holiness revivalism in China” (71). Indeed, Song’s ministry emphasized healing (122), holy living (132), eschatological hope (134), and moving with the Spirit (137).
Another important hallmark of Song’s ministry was women leaders. At this time, women were often ostracized, “painted as hampering the Nationalist aims for a modern Chinese society” (155). In contrast, Song believed, “The Lord saves men, and also saves women. This is true gender equality” (147). Ireland even claims Song “presented his audience with a feminized Jesus” (149). Song’s position on women leaders was also greatly influenced by his spiritual transformation under Uldine Utley. Whether it was women leaders, the role of “Mother” in Song’s life, or his early attempt to find answers from Guanyin (34, goddess of mercy), Song’s life and ministry were shaped by women.
Ireland concludes his book with four notable features in Song’s ministry that enabled it to thrive. Song focused on gifting over education, the centrality of faith healing, evangelism and women leaders, and China’s urbanization. Surprisingly, Ireland does not address the role charismatic/Pentecostal spirituality plays in Song’s ministry. Evangelism, Spirit-centered ministry (66, 137), Spirit baptism (88), healing (61, 122, 143), and women in ministry (128, 147) are all characteristics of the spread of global Pentecostalism. Although Song did not identify with the term “Pentecostal” (184), his ministry reflects many key traits that animate this transnational movement. Overall, this timely book is a welcome addition to the growing scholarship on World Christianity in general and Chinese Christianity in particular. Ireland skillfully weaves together the complexity of World Christianity, refusing to reduce the narrative to a “Western” creation while still recognizing that Song’s time in the United States was formative. Ireland has constructed a thorough and needed picture of John Song, pioneer and innovator in Chinese Christianity.