Studies in World Christianity 28.3

Heritage and Identity. Exploring the Middle East within World Christianity

Edited by Elizabeth S. Marteijn and Lucy Schouten

It is only fitting that Studies in World Christianity dedicates a special issue to the geographical region that is the cradle of Christianity: the Middle East. This region, spread across North Africa and West Asia, was the site of some of the most significant events in early church history. Jesus Christ was born in a village that is now the bustling Palestinian city of Bethlehem, and the holy Middle Eastern city of Jerusalem was the scene of his death, resurrection, ascension and, shortly thereafter, of the earliest missionary movement, when Jesus’ disciples ventured into the world to spread the Christian message. The apostle Paul received his vision of Jesus Christ on the way to Damascus – what is now the capital of Syria, and his voyages brought him to other places in the contemporary Middle East, mostly in what is now Turkey. The second-century prolific Church Father Tertullian wrote his apologetic and dogmatic literature from the ancient city of Carthage, which is now a neighbourhood in the Tunisian capital city of Tunis, and fourth-century Church Father Athanasius operated from what is now the Egyptian coastal city of Alexandria. The birth of another famous fourth-century theologian and philosopher, Augustine of Hippo, happened in the ancient city of Thagaste in what is now modern Algeria. The missionary travels and theological teachings of these Middle Eastern figures, as well as others, were fundamental for the development of Christianity across different times and different places. The foundation of Christianity as a world religion lay, thus, in the Middle East.

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Looking Eastward: The Middle East in the Field of World Christianity

Elizabeth Marteijn is a PhD student at the Centre for the Study of World Christianity, University of Edinburgh. Her research brings together the methods of theology and ethnography in the study of Palestinian Christianity. Her post here continues our series discussing the conference titled ‘Currents, Perspectives, and Methodologies in World Christianity’ at Princeton Theological Seminary held 18–20 January 2018. Our series began with an essay by Jason Bruner on 30 January and continued with a post from Elizabeth on 13 February.

Church of the Nativity, Bethlehem. (Source: Wikimedia Commons)

In the field of World Christianity, scholars regularly speak about the ‘global South’ and the ‘global North’. But what about the East? By asking this question, I would like to elaborate on the recent post by Jason Bruner, where he excellently reflected on the thought-provoking World Christianity conference held at Princeton Theological Seminary from 18–20 January. Bruner rightfully highlighted remarks being made about territoriality in the field, that areas like the Middle East, Eastern Europe, and denominations like Orthodoxy and Eastern Christianity have a marginal position. Continue reading

Studies in Latin American Social Christianity: Questioning Historiographical Islands

by David C. Kirkpatrick

Historiography on Latin American Christianity in the 1970s and 1980s was essentially a monologue on liberation theology. In the last two decades, studies on Pentecostalism have exploded, joining liberation theology on stage. Gustavo Gutiérrez These two strands of historiography have been largely understood in terms of a binary, Catholic-Protestant divide: liberation theology as rooted in the former, and Pentecostalism as a Protestant alternative. Professor Brian Stanley gave a paper this week in the History of Christianity seminar that challenged many widely held assumptions regarding liberation theology. I will use this seminar as a springboard for discussing new currents in the study of Latin American social theology and a solution to the historiographical islands that often give rise to partial or inaccurate narratives. Continue reading