Studies in World Christianity, Issue 25.1

Guest edited by Corey L. Williams and Afe Adogame

Multiple identities are a standard feature of human culture and society. Everyone possesses what French sociologist Bernard Lahire has called an internal plurality (2011). As Lahire sees it, individuals are ‘the bearer[s] of heterogeneous habits, schemes, or dispositions which may be contrary or even contradictory to one another’ (2003: 344). Relatedly, in their comprehensive work on identity theory, Peter J. Burke and Jan E. Stets have argued that, ‘We take on many identities over the course of a lifetime, and at any point in time we have many identities that could be activated’ (2009: 131). In other words, everyone’s internal plurality includes multiple identities that can be activated for diverse purposes. (Continue reading the introduction here.)

Continue reading

Middle East Christians: Searching for a ‘Christian Country’

The Middle East’s Christian communities frequently make headlines as they emigrate rapidly from from ancient homelands to Europe and the Americas. The Centre for the Study of World Christianity and the Christian-Muslim Studies Network co-sponsored a discussion that explored the fate of those whose emigration led them to the United Kingdom.

Dr Fiona McCallum, a lecturer in International Relations at the University of St. Andrews, presented findings from the Humanities in the European Research Area project, ‘Defining and Identifying Middle Eastern Christian Communities in Europe’. Dr Fiona McCallum in New College

Dr McCallum’s work found an audience of particular interest at the Centre for World Christianity at New College, where two PhD students have launched research in the fledgling field of Arab Christianity. Continue reading

Studies in World Christianity, Issue 21.2

Biblical and Non-Biblical Sources of Popular Religiosity in World Christianity

Studies in World ChristianityChristianity, as our first contributor to this issue of Studies in World Christianity reminds us, is supremely a religion of the Book. The narratives, symbols and doctrinal content of the biblical writings supply the constituent texture of the religion. Nevertheless, as the same contributor, Ole Jakob Løland, points out, for much of Christian history the great majority of Christian believers did not have direct access to the text of the bible: its teaching was mediated and refracted through their participation in, or observation of, a non-vernacular liturgy, and through religious art, music, drama and the communal observance of pilgrimages and festivals in honour of the saints. Continue reading