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Status of Global Christianity, 2020, in the Context of 1900 –2050
Status of Global Christianity, 2020, in the Context of 1900 –2050 Year: 1900 1970 2000 Trend mid-2020 2025 2050 % p.a. GLOBAL POPULATION 1. Total population 1,619,625,000 3,700,578,000 6,145,007,000 1.20 7,795,482,000 8,185,614,000 9,771,823,000 2. Adult population (over 15) 1,073,646,000 2,311,829,000 4,295,756,000 1.52 5,807,826,000 6,168,588,000 7,689,005,000 3. Adults, % literate 27.6 63.8 76.7 0.47 84.2 84.3 88.0 GLOBAL CITIES AND URBAN MISSION 4. Urban population (%) 14.4 36.6 46.7 0.93 56.2 58.3 68.4 5. Urban poor 100 million 650 million 1,400 million 3.10 2,580 million 3,000 million 4,100 million 6. Slum dwellers 20 million 260 million 700 million 3.38 1,360 million 1,600 million 1,900 million 7. Global urban population 232,695,000 1,354,213,000 2,868,301,000 2.14 4,379,000,000 4,774,652,000 6,679,764,000 8. Christian urban population 159,600,000 660,800,000 1,221,824,000 1.58 1,671,723,000 1,749,127,000 2,472,589,000 9. Cities over 1 million 20 145 371 2.25 579 653 950 10. Under 50% Christian 5 65 226 2.11 343 394 500 11. New non-Christians per day 5,200 51,100 137,000 0.96 166,000 174,000 129,000 GLOBAL RELIGION 12. -
The Commitment to Indigenous Self-Determination in the Anglican Church of Canada, 1967–2020
The Elusive Goal: The Commitment to Indigenous Self-Determination in the Anglican Church of Canada, 1967–2020 ALAN L. HAYES In1967 the Anglican Church of Canada (ACC) committed itself to support Indigenous peoples whowere callingonthe Cana- dian governmenttorecognize theirright to self-determination, andin1995 it resolved to move to recognizeIndigenous self- determination within thechurch itself. Nevertheless,inthe ACC, as in the countryatlarge, Indigenousself-determination hasremained an elusivegoal. To saysoisnot to deny theprogress that theACC has made in developingIndigenous leadership, governance, ministry, and advocacy. But with afew partial excep- tions, IndigenousAnglicansremain under the oversight of aset- tler-dominated churchwith its Eurocentric constitution, canons, policies, budgets, liturgical norms, assumptions, andadmin- istrativeprocedures.1 Whyhas the goalofIndigenous self- determinationprovensoelusive? Iintend to argue herethat colonialassumptions andstructures haveproven tenacious,and that, although Indigenous self-determination is consistent with historical patternsofChristian mission andorganization, the 1 The terms‘‘settler’’and ‘‘Indigenous’’are both problematic, but the nature of this discussion requires,atleast provisionally,abinaryterminology,and these terms are currently widelyused. The Rev.Canon Dr.AlanL.Hayes is BishopsFrederickand Heber Wilkinson Professor of the historyofChristianity at Wycliffe College and the Toronto SchoolofTheology at theUniversity of Toronto. Anglicanand EpiscopalHistory Volume 89, -
THEOLOGY and WORLD CHRISTIANITY 1 BRILL CATALOG 2020 November 2020 Hardback ISBN 9789004297449 Price € 250 / US$ 295
Over three centuries of centuries publishing three scholarly Over Theology and World Christianity 2020 Contents Highlights 1 Online Resources 10 Anglican Theology 11 Church History 18 Comparative Theology 20 Pentecostal Studies (see page 1) (see page 3) (see page 4) 25 Systematic Theology 27 Practical Theology 29 World Christianity 30 Theology and Religion 31 Related Titles Journals Contact Information (see page 11) (see page 18) (see page 21) (see page 22) (see page 25) (see page 27) Brill Open Brill offers its authors the option to make their work freely available online in Open Access upon publication. The Brill Open publishing option enables authors to comply with new funding body and institutional requirements. The Brill Open option is available for all journals and books published under the imprints Brill and (see page 33) Brill Nijhoff. More details can be found at brill.com/brillopen Rights and Permissions To stay informed about Brill’s Theology Brill offers a journal article permission and World Christianity program, you can service using the Rightslink licensing subscribe to one of our newsletters at: brill. solution. Go to the special page on the com/email-newsletters Brill website brill.com/rights for more information. You can also follow us on Twitter Brill’s Developing Countries Program and on Facebook. Brill seeks to contribute to sustainable development by participating in various Facebook.com/ReligiousBiblical Developing Countries Programs, including Research4Life, Publishers for Development Twitter.com/Brill_Religious and AuthorAID. Every year Brill also adopts a library as part of its Brill’s Adopt a Library Visit our YouTube page: Program. -
Fall 2013 Newsletter No. 14
CGCM News Center for Global Christianity & Mission Number 14, Fall 2013 www.bu.edu/cgcm Alumni & Students Present Fall Events at Yale-Edinburgh Group September 30th “The Adventist 2” Film Screening & Discussion STH 325, 5:30-6:30 pm October 7th “Decent Care and Nursing” A lecture by Dr. Barbara M. Dossey STH 115, 9:00 am-12:00 pm October 15th “US Health Care Reform: Fact or Fiction” Address by Dr. Joel Katz, Harvard Medical School STH 115, 9:00 am-12:00 pm October 18th “Issues in World Christianity” World Christianity Forum open panel th The Yale-Edinburgh Group held its 23rd meeting in New Haven, 9 Floor Photonics, 1:30-3:00 pm Connecticut, June 27-29, 2013. The theme, “Health, Healing, and Reception to follow Medicine in the History of Christian Missions and World Christianity,” inspired diverse papers, ranging from an inves- October 25th tigation of John Wesley’s medical advice to the use of herbal “The Church as Incubator / medicine in Ghanaian Christianity. The number of participants Oppressor - motive Magazine, was capped at 80, so having six people from Boston University Methodism in the Midst of demonstrated its prominence in the field of global Christianity. Cultural Upheaval” A panel Alumnus Dr. Sung-Deuk Oak, Associate Professor at UCLA Discussion moderated by B.J. Stiles considered how medical missions in Korean (Continued on page 3) TBA, 1:30-4:30 pm Bishop Wiggins, Rev. Dan Music: a Leading Short CGMC to Co-Host the landmark Woolley Share Missionary Transformative Term Mission World Christianity Forum Experiences Mission Trips Dr. -
In Remembrance of the Late Professor Dr. Kwame Bediako Member of the Advisory Board of Exchange 1996-2008
Exchange 37 (2008) 387-389 www.brill.nl/exch In Remembrance of the Late Professor Dr. Kwame Bediako Member of the Advisory Board of Exchange 1996-2008 Professor Dr. Cephas Omenyo Dept. for the Study of Religions, University of Ghana, Legon, Ghana Th e untimely demise of the Rever- end Professor Doctor Kwame Bedi- ako is a great loss for Africa, the Church, and the academy. Th is loss brings to mind the Akan proverb which says: Nea onipa pe na owu nso pe (What man likes, death also likes). We mourn a truly famous man, whose life and work will be celebrated and recounted for a long time to come. Born on 7 July 1945, Kwame Bediako had his basic education in Ghana. He graduated with a Bach- elor of Arts at the University of Ghana, Legon in French. He pursed Masters and Doctoral degrees in French and French African Literature at the University of Bordeaux, France, in the late 1960s. While in France he had a dramatic experience with Christ which saw him being converted from atheism to a fervent Christian life. Th is experience led him to the conviction that intel- lectual life without Christ was futile. Consequently, he decided to spend his life in Christian ministry as a scholar. He therefore started formal theological studies at the London School of Th eology from 1973 to 1976. In 1978, he off ered for the ordained ministry of the Presbyterian Church of Ghana. Directly afterwards, with permission of the church, he proceeded © Koninklijke Brill NV, Leiden, 2008 DOI: 10.1163/157254308X355372 388 Obituary / Exchange 37 (2008) 387-389 to Aberdeen, Scotland, to pursue doctoral studies in Th eology with Professor Andrew Walls. -
Selected Books on Missions and World Christianity
Selected Books on Missions and World Christianity 1. American Society of Missiology series. Orbis Books 2. Christian mission : how Christianity became a world religion / Dana L. Robert Chichester, U.K. ; Malden, MA : Wiley-Blackwell, 2009 3. The cross-cultural process in Christian history: studies in the transmission and appropriation of faith / Andrew F. Walls. Maryknoll, N.Y.: Orbis Books ; Edinburgh : T&T Clark, 2002. 4. History of the world Christian movement / Dale T. Irvin, Scott W.Sunquist. Maryknoll, N.Y.: Orbis Books, 2001- 5. Kingdom without borders : the untold story of global Christianity / Miriam Adeney Downers Grove, Ill. : IVP Books, 2009 6. Mission after Christendom : emergent themes in contemporary mission / edited by Ogbu U. Kalu, Peter Vethanayagamony, Edmund Kee-Fook Chia. Louisville, Ky. : Westminster John Knox Press, 2010 7. Mission in the twenty-first century: exploring the five marks of global mission / edited by Andrew F. Walls and Cathy Ross. Maryknoll, N.Y. : Orbis Books, 2008 8. Missionary encounters : sources and issues / edited by Robert A. Bickers and Rosemary Seton Richmond : Curzon Press, 1996 9. The missionary movement in Christian history: studies in the transmission of faith / Andrew F. Walls. Maryknoll, N.Y. : Orbis Books ; Edinburgh : T&T Clark, 1996 10. Missionary women : gender, professionalism, and the Victorian idea of Christian mission / Rhonda Anne Semple Rochester, NY : Boydell Press, 2003. 11. Missions and empire / Norman Etherington, editor Oxford ; New York : Oxford University Press, 2005 12. Oxford Studies in World Christianity series: Oxford University Press 13. Regnum Edinburgh Centenary series Oxford Centre for Missions Studies 14. Religion versus empire? : British Protestant missionaries and overseas expansion, 1700-1914 / Andrew Porter Manchester ; New York : Manchester University Press ; New York, 2004 15. -
The Ethics of Identity and World Christianity David Tonghou Ngong1
250 Missionalia 45-3_Ngong (250–262) www.missionalia.journals.ac.za | http://dx.doi.org/10.7832/45-3-166 The Ethics of Identity and World Christianity David Tonghou Ngong1 Abstract In describing the nature of Christian ethics in America before and after some recent interventions, Stanley Hauerwas notes that the subject of Christian ethics in America was and is America rather than the Church. He finds this disturbing because it seems to marginalize distinctively Christian moral formations. This critique raises the ques- tion of the nature of Christian identity. What should Christian identity in America, Asia, Africa, Europe, Latin America, etc. look like? This question becomes especially urgent with the rise of world Christianity which takes for granted the idea that Chris- tians who live in different contexts perform the Christian faith differently because of said context. This paper argues that while the variety of Christian identities that exist in world Christianity is made necessary by the context in which world Christianity developed, when taken to extremes, it may, among other things, lead to ecclesial apartheid. Key Words: world Christianity, translation, Christian identity, postcolony, racism 1. Introduction In describing the nature of Christian ethics in America before and after the interven- tion of ethicists like John Howard Yoder, Stanley Hauerwas (2015:74) notes that the subject matter of “Christian ethics in America was first and foremost America,” especially seen through the prism of liberal democracy. Seeing America as the sub- ject matter of Christian ethics, Hauerwas avers, left Christian ethics with nothing interesting to say because the Christian cause became coterminous with the promo- tion of liberal democracy. -
The Roots of African Theology
with the Vatican than with Protestant evangelicals. We should be If we should miss or dismiss the promise and the presence grateful for the many contacts between the WCC and the Roman of the crucified and risen Lord in the continuation of missionary Catholic Church during and after Vatican Council II, but it is likely work, our task would be a lost cause, a meaningless enterprise. that the official trend in the Vatican in the 1990s will continue We would make concessions to the professional pessimists who more in the direction of counter-reformation than co-reformation. think it is their task to spread alarm and defeatism. But within We should certainly continue official contacts with the Vatican, the light of the Lord's promise and presence, the continuation of but on the national, regional, and continental levels we should the church's mission in the last decade of this century will not strengthen our relations with those groups within the Roman be a lost cause or a meaningless enterprise, since we know that Catholic Church that, in spite of heavy pressure from the Vatican, in the Lord our labor cannot be in vain. are still moving in the direction of a co-reformation. Mission in the 1990s needs Christians and churches that work in the spirit of the document "Mission and Evangelism: An Notes ---------------- Ecumenical Affirmation." Our task now is to put flesh on the spirit of that document, in our words and deeds. 1. Harvey Cox, "Many Mansions or One Way? The Crisis in Interfaith Dialogue," Christian Century, August 17-24, 1988, pp. -
Christianity, Islam, and Nationalism in Indonesia
Christianity, Islam, and Nationalism in Indonesia As the largest Muslim country in the world, Indonesia is marked by an extraordinary diversity of languages, traditions, cultures, and religions. Christianity, Islam, and Nationalism in Indonesia focuses on Dani Christians of West Papua, providing a social and ethnographic history of the most important indigenous population in the troubled province. It presents a captivating overview of the Dani conversion to Christianity, examining the social, religious, and political uses to which they have put their new religion. Farhadian provides the first major study of a highland Papuan group in an urban context, which distinguishes it from the typical highland Melanesian ethnography. Incorporating cultural and structural approaches, the book affords a fascinating look into the complex relationship among Christianity, Islam, nation making, and indigenous traditions. Based on research over many years, Christianity, Islam, and Nationalism in Indonesia offers an abundance of new material on religious and political events in West Papua. The book underlines the heart of Christian–Muslim rivalries, illuminating the fate of religion in late-modern times. Charles E. Farhadian is Assistant Professor of Religious Studies at Westmont College, Santa Barbara, California. Routledge Contemporary Southeast Asia Series 1 Land Tenure, Conservation and Development in Southeast Asia Peter Eaton 2 The Politics of Indonesia–Malaysia Relations One kin, two nations Joseph Chinyong Liow 3 Governance and Civil Society in Myanmar Education, health and environment Helen James 4 Regionalism in Post-Suharto Indonesia Edited by Maribeth Erb, Priyambudi Sulistiyanto, and Carole Faucher 5 Living with Transition in Laos Market integration in Southeast Asia Jonathan Rigg 6 Christianity, Islam, and Nationalism in Indonesia Charles E. -
The Arabic Language and the Bible
Page 1 of 8 Original Research The identity and witness of Arab pre-Islamic Arab Christianity: The Arabic language and the Bible Author: This article argues that Arab Christianity has had a unique place in the history of World David D. Grafton Christianity. Rooted in a biblical witness, the origins and history of Arab Christianity have Affiliations: been largely forgotten or ignored. This is not primarily as a result of the fact that the Arab 1The Lutheran Theological Christian historical legacy has been overcome by Islam. Rather, unlike other early Christian Seminary at Philadelphia, communities, the Bible was never translated into the vernacular of the Arabs. By the 7th century United States of America the language of the Qur’an became the primary standard of the Arabic language, which 2Department of New then became the written religious text of the Arabs. This article will explore the identity and Testament Studies, Faculty witness of the Christian presence in Arabia and claims that the development of an Arabic Bible of Theology, University of provides a unique counter-example to what most missiologists have assumed as the basis for Pretoria, South Africa. the spread of the Christian faith as a result of the translation of the Christian scriptures into a Note: vernacular. The Reverend Dr David D. Grafton is Associate Professor of Islamic Studies and Christian-Muslim Introduction Relations and Director of Graduate Studies at The Great Missionary Age (1792–1914) has been viewed by many Protestant and Evangelical the Lutheran Theological churches in Western Europe and North America as a time through which God provided an Seminary in Philadelphia opportunity to evangelise the whole world.This was done primarily through the translation, (USA). -
Christian Theology As: Providing Christian Answers to Culturally Rooted Questions
A SPOTLIGHT ON OUR MENTORS: Getting to know the INFEMIT pioneers Akropong, Ghana A SPOTLIGHT ON OUR MENTORS Context .......... Biography "A Life of Scholarship as Vocation" Kwame entered the University of Ghana in 1965 to study French. As he himself told this story, while continuing his studies at the University of Bordeaux in France, during the summer break alone in the shower, he suddenly had a conversion experience. "It was that dramatic. And it changed his life completely." He completed his Ph.D. in french literature and then went to the London School of Theology to pursue further Christian scholarship. Biography Mentored by Andrew Walls Kwame returned to Ghana to teach briefly, and then pursued a doctorate in theology in Aberdeen, studying under Andrew Walls. His dramatic conversion experience brought him to appreciate that he could serve Jesus Christ as a theologian. He combined his spirituality with his academic work, and that integration helped him in focusing on Christian scholarship, seeing it as an opportunity to serve. Dreams for a Center From Kwame's experience in Bordeaux and his participation in the Lausanne Congress of 1974, a dream of setting up a center to advance Christian scholarship was born. He and his wife, Gillian, started gathering materials and resources for the establishment of such a center. In 1984, with the blessing of the Presbyterian church of Ghana, Akrofi-Christaller Memorial Center for Mission Research and Applied Theology (now Akrofi-Christaller Institute of Theology, Mission and Culture- ACI) was founded in Akropong-Akuapem. Kwame's contribution to theology is monumental "Kwame has been described as maybe the greatest African theologian of his generation - he was able to change the thinking of a generation." The impact that he made was far-reaching. -
Kwame Bediako, "Cry Jesus! Christian Theology and Presence in Modern
Kwame Bediako, “Cry Jesus! Christian Theology and Presence in Modern Africa, (The Laing Lecture for 1993),” Vox Evangelica 23 (1993): 7-26. Cry Jesus! Christian Theology and Presence in Modern Africa Kwame Bediako The Laing Lecture for 1993 [p.7] MODERN AFRICA AS A HEARTLAND OF CHRISTIAN RELIGION We may perhaps take it for granted that with the publication of the World Christian Encyclopaedia in 1982, edited by David Barrett,1 a good number of Christians have now become accustomed to the phenomenon referred to as the modern shift of the centre of gravity of Christianity. The idea is that in our time, the heartlands of the Christian faith are no longer found in the Western world, but in the non-Western world; not in the northern continents, but in the southern continents of Latin America, Asia and particularly, Africa. In 1900, 80% of the world’s Christians lived in Europe and North America. Today, over 60% of the world’s Christians live in Latin America, Asia and Africa. Today, it is reckoned that there are well over 250 million and, by the year 2000, there could be between 330 million and 350 million Christians in Africa. By any account then, Africa has become one of the heartlands of the Christian faith in our time. In fact, in January 1970, Barrett had an article published with the title, ‘AD 2000: 250 million Christians in Africa’, in which he argued, on the basis of his demographic projections, that by the end of the century, Africa might well ‘tip the balance and transform Christianity permanently, into a primarily non-Western religion’.2 It seems we may now say that this has happened.