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.)
Studies in World Christianity has sought to bring to the attention of the academy those Christian communities and theologies that have frequently been overlooked. The four articles in this issue deal – in very different ways – with questions of marginality and minority. The first two articles use historical and social-science methods to examine Christian groups in Burma and Jordan that are socially and religiously marginal. The second two articles examine political theologies. One describes the historical development of a theology of justice in war from China that has been overlooked by more prominent Western theological traditions. The other offers a constructive theology that places marginalised people in Australia at the centre of Christology. The articles present no single understanding of marginality: it is a social fact; it is something that Christian belonging can overcome; it is Christ-like; it challenges the majority and the influential; it has caused insights to be overlooked. Nevertheless, these articles, as they inquire into people, places and ideas that have been understudied or neglected, provide new angles on conversion, identity, just war and Christology. (Continue reading Emma Wild-Wood’s introduction here.)
It is a truism to state that Christianity has spread across the world as a result of cross-cultural communication. Andrew Walls, who has done so much to set the approach, research questions and tone of World Christianity studies, has highlighted how scripture and Christian thought are translated into new languages and thought-forms as Christianity spreads. Walls, who celebrates his ninetieth birthday this year, has encouraged attention to the historical processes at work in communication that are examined in this edition of Studies in World Christianity. Between them, the articles in this edition illustrate the variety of form and effectiveness of cross-cultural communication in the modern history of encounter with Christianity. They also show familiar patterns. All these articles prioritise textual and oral communication. Reading, writing, preaching and proclaiming are the main modes of communication under scrutiny. (Continue reading Emma Wild-Wood’s introduction here.) Continue reading →
Migration has featured as a major topic in contemporary social and political discourse. In Europe and North America, where many have lamented the decline of the church, much of this migration includes the waves of vibrant expressions of Christianity coming from peoples with origins in Africa, Asia, Latin America and the Middle East. Of course, the connection between the development of Christianity and the movement of people is nothing new. The book of Acts, for instance, narrates the early church’s trajectory from Jerusalem as the centre of Judaism to Rome as the centre of the Gentile world – the earliest ‘gravitational shift’ of Christianity. Luke describes the Day of Pentecost as the moment when the Holy Spirit descended upon the believers, who were ‘devout Jews from every nation under heaven living in Jerusalem’ (Acts 2: 5, NRSV). These were Jewish believers from the diaspora who had returned and were then living in Jerusalem.
Much of Christian history is a story of the multidirectional movement of the faithful dispersed into new lands and returning to old lands. Continuing this theme, the four main articles in this issue were originally delivered at the 2017 meeting of the Yale-Edinburgh Group on the history of the missionary movement and world Christianity, held at Yale Divinity School from 29 June to 1 July 2017. The theme of the conference was ‘Migration, Exile, and Pilgrimage in the History of Missions and World Christianity’. These papers narrate a story of Christianity as a worldwide phenomenon developed, negotiated and reconfigured through migration, diaspora and return. Continue reading →
The four articles published in this issue cover a wide range of geographical contexts – Manchuria and Korea, the colonial Gold Coast (modern Ghana) and London, Sierra Leone, and Rwanda. They also embrace a variety of themes that occur with some frequency in the story of world Christianity over the last century or more – the disruptive or catalytic impact on Western missions and indigenous churches of nationalism and communism, the historical origins and contested influence within the public sphere of Pentecostal styles of Christianity, the significance of migrant churches, and the ambiguous role of the Church in promoting reconciliation following the disaster of ethnic conflict in which too many Christians remained silent. If there is a common thread linking all four articles together, it is the dynamic power for good or ill wielded by new movements that previous generations of Christians would have struggled to recognise or incorporate within their worlds of understanding. Continue reading →
Readers of Studies in World Christianity will be well acquainted with the parable of the Professor of Comparative Inter-Planetary Religions.1 As narrated by Andrew Walls, this long-living, scholarly space visitor travels to Earth on a number of occasions to conduct field research related to the religion known as ‘Christianity’, from the Council of Jerusalem to the Council of Nicaea, from the seventh century in Ireland to the 1840s in London and the 1980s in Lagos, Nigeria. What would differ if our space visitor were to narrow the scope of his research to a particular subgrouping of the human species, such as to those with some affiliation with the descriptor ‘Chinese’? Would Walls’ ‘indigenising’ principle have to be envisioned differently if we were to speak of a more unified understanding of ‘culture’? Or, perhaps, would ‘Chinese culture’ need to be re-evaluated as embodying manifold meanings, especially when ‘Chinese’ is not limited to a given time or locale? Does Walls’ ‘pilgrim’ principle, which speaks of the universalising factor of Christianity, add to or take away from Chinese culture? Continue reading →
The five main articles in this issue have been selected from papers given at the 2016 meeting of the Yale-Edinburgh Group on the history of the missionary movement and world Christianity, held at New College, Edinburgh, from 23 to 25 June 2016. The theme of the conference was ‘Responses to Missions: Appropriations, Revisions, and Rejections’. Perhaps the most significant shift discernible in the historiography of the missionary movement over the last few decades has been the progressive transfer of scholarly attention from the Western missionaries themselves to indigenous hearers, receptors and agents. Responses to missions were almost always multifaceted and only rarely can be described without qualification as either ‘acceptance’ or ‘rejection’. Indigenous peoples responded selectively to both the missionaries’ presence and their message. Sometimes they welcomed the former, for a variety of instrumental reasons, while being obstinately indifferent to the latter. On other occasions – particularly in the twentieth century – they appropriated the gospel itself while being less than enthusiastic about the continued presence and claims to religious authority of those who had first brought it. Continue reading →
In his famous commentary on Romans, Karl Barth examines Romans 8:24–25 and explains that, without eschatological hope,1
there is no freedom, but only imprisonment; no grace, but only condemnation and corruption; no divine guidance, but only fate; no God, but only a mirror of unredeemed humanity.
For this Swiss theologian, Christianity void of ‘restless eschatology’ is Christianity void of a relationship with Christ and a new life offered by the Holy Spirit. Eschatological hope is the basis for Christian salvation and offers a reason to strive and a reason to change – to change oneself and to change one’s surrounding world. Most commonly, eschatology is understood in terms of the dimension of time. But for others, eschatology reorients understandings of the dimension of space. The four articles in this issue of Studies in World Christianity engage this overarching subject of Christian eschatology, but also how different contexts develop understandings of eschatology in terms of time and space. Continue reading →
However hard it tries, scholarship in world Christianity does not find it easy to escape the grip of the long-standing historical binary of East and West. The Christianities of Asia, Africa, and even Latin America are still often labelled as ‘non-Western’, as if their multiple identities consist primarily in their shared departure from the implicit default setting of European or North American Christianity. The four articles in this issue of Studies in World Christianity analyse aspects of Asian Christianity Continue reading →
What do Buddhist monks and Christian friars have in common? Quite a bit, in fact. While travelling widely across Asia in the late sixteenth century, Franciscans had rich encounters and exchanges with Buddhist monks that led them to identify Buddhism as a unified tradition and a powerful religion in the region.
Westerners encountering new cultures in the early modern period often found it difficult to categorize unfamiliar traditions. For many, the religious landscape was divided into Christianity, Judaism, and Islam. Anything outside of that landscape was lumped together as idolatry or paganism – often described as superstition. Repeated new encounters with other traditions prompted new categories with newly identified religions. Many scholars of the process of the transformation of how Westerners categorized and understood religion agree that Buddhism, when it came to be identified as a single entity in the West, had the special distinction of being the first religion parallel to Christianity, and the first “world religion” next to Christianity. Scholars have largely assumed the idea of Buddhism as a common religion across Asia emerged in the west in the nineteenth century. Continue reading →