World Christianities: Transcontinental Connections Author(S): Peter C

World Christianities: Transcontinental Connections Author(s): Peter C. Phan Source: Journal of World Christianity , Vol. 6, No. 1, The Journal of World Christianity (2016), pp. 205-216 Published by: Penn State University Press Stable URL: https://www.jstor.org/stable/10.5325/jworlchri.6.1.0205

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms World Christianities: Transcontinental Connections

PETER C. PHAN GEORGETOWN UNIVERSITY, WASHINGTON, D.C.

ABSTRACT: Reflecting on this special issue, this article relates the work of the Munich School to current scholarship in the study of world Christianity. Its approach reminds us to not only focus on recent developments and transformations such as the rise of Pen- tecostalism but also include the history of world Christianity from its early beginnings. Calling us to equally take into account the history of Christianity’s polycentricity, this approach encourages us to look for multidirectional transcontinental interactions and early instances of South–South links. Thus, following the Munich School we should not examine the history of world Christianity in separate geographic entities in isolation but continuously look for transregional and transcontinental interactions and forms of exchange. Taking this into account will contribute profoundly to the much-needed new maps of a future history of world Christianity.

KEYWORDS: world Christianity, Klaus Koschorke, Munich School of World Christianity, study of world Christianity, tools and reference works It is a felicitous serendipity that I write these reflections on the fittingly named “Munich School of World Christianity” immediately after my return from Cambridge, England, where I attended a three-day conference (February 3–5, 2015) organized at the Cambridge Centre for Christianity Worldwide by Dr. Emma Wild-Wood, in collaboration with the Divinity Faculty, University of Cambridge. The conference was titled “What Is the Study of Christianity Worldwide?” a topic of obvious relevance to the Munich School of World Christianity. There were three keynotes: The first, by David Maxwell, Dixie Professor of Ecclesiastical History and an Africanist at the University of Cambridge, traced the global expansion of Christianity. The second, by Joel Robbins, professor of

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms anthropology, also at the University of Cambridge, dealt with the anthropo- logical aspects of world Christianity. The third, by yours truly, titled “Doing Theology in World Christianities: Old Task, New Ways,” discussed theology in and of world Christianity. In addition to the three keynotes, there were eleven presentations dealing with sundry aspects of world Christianity. Some examined the very concept of world Christianity (Joel Cabrita of the University of Cambridge, Charlie Farhadian of Westmont College, and Dorottya Nagy of the University of South Africa); others presented Christianity in different parts of the world, such as India (Chandra Mallampalli of Westmont College and Shinjini Das of the University of Cambridge), China (Chloe Starr of Yale University), Ethiopia (Tom Boylson of London School of Economics), Ghana (J. Kwabena Asamoah- Gyadu of Trinity Theological Seminary, Legon), the United States (Andrew Preston of the University of Cambridge), the Middle East (Naures Atto of the University of Cambridge), and Nigeria (Marloes Janson of the School of Oriental and African Studies, University of London).1 This brief summary of the conference serves as a convenient introduction to the Munich School of World Christianity. There is no need for me to de- scribe this school here. Two articles in this issue of the journal, co-authored by Adrian Hermann and Ciprian Burlacioiu, both students and collaborators of Professor Klaus Koschorke, provide a detailed account of the life and work of their mentor and an analysis of the methodological approach of the Munich School and its many conferences, international and regional, which have attracted the participation of a large body of like-minded scholars, some of whom are of great international reputation. Imagine my surprise that, when asked if they had heard of the work of Klaus Koschorke and his group on world Christianity, very few of the participants of the recent Cambridge conference replied affirmatively. In fact, when Dorottya Nagy mentioned Koschorke in her presentation, she was asked how to spell his name! This lack of familiarity with the Munich School in the English-speaking scholarly world may be due to linguistic barriers, but it is all the more reason for the Journal of World Christianity to devote this issue to introducing the Munich School to a wider readership and to initiate a conversation among scholars of world Christianity. Of course, there has been extensive collaboration among scholars of different disciplines in the Munich School. In this concluding article I would like to develop, mainly by way of information, this scholarly exchange further by relating the Munich School to other academic centers and scholarly research and publications on world Christianity outside Germany, in particular in the United States. I will end by highlighting some areas where the Munich School can ex- pand its research agenda in collaboration with institutions engaged in similar

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms tasks. My narrative of historical scholarship on world Christianity beyond the Munich School favors no particular point of view and follows no chronological sequence. Nor does my presentation pretend to comprehensiveness. I simply draw attention to works that I happen to be familiar with, and my apologies to authors whose works I fail to mention.

1. Tools for the Study of World Christianities

A monumental and indispensable tool for the study of world Christianity is the Atlas of Global Christianity 1910–2010, edited by Todd M. Johnson and Kenneth R. Ross, which was brought out in celebration of the hundredth an- niversary of the World Missionary Conference, Edinburgh 1910.2 A book of breathtaking beauty and publishing virtuosity, it is an absolute treasure trove of information on contemporary global Christianity and supersedes all pre- vious encyclopedias and fact books on world Christianity, bar none. Armed with a multitude of multicolor maps and statistical tables, it provides up-to- date information on world religions (part I); global Christianity (part II); Christianity by continent and region (part III); peoples, languages, and cities (part IV); and Christian mission (part V). Of great interest are its categories of “Independents” and “Marginal Christians” in addition to the mainline de- nominations. Lest we miss the forest for the trees, an unavoidable danger in works of this kind, all sections are preceded by rich and insightful historical overviews by experts in the field. While the value of the work as a fact book will of course diminish with time due to constant changes, an annual report on changes in world Christianity is published in the International Bulletin of Missionary Research.3 A third edition of another important handbook, the World Christian Encyclopedia,4 is currently being produced by the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary and is slated for publication in 2020. On a smaller scale but no less useful is Patrick Johnstone’s The Future of the Global Church: History, Trends and Possibilities.5 “The fulfilment of a 30-year dream,” as the author, of World Evangelical Alliance International and a veteran missionary in Africa with the Dorothea Mission, puts it in the preface, and the culmination of his work on the six editions of Operation World, this volume is also a work of beauty and publishing virtuosity. If the Atlas of Global Christian- ity 1910–2010 is a must for libraries, this book is within the reach of individuals’ pockets. Ideally, of course, the two works should be used in tandem. Scholars of world Christianity—including those of the Munich School—owe an enormous debt of gratitude to these authors and publishers for these reference works. Just a mere couple of decades ago, without enormous databases

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms and high-tech printing wizardry, and of course without the generous finan- cial support of many institutions, scholars could not have had at their finger- tips such a source of information on world Christianity, which they in no way would have been able to gather on their own. There remains of course the task to digest all this myriad information and present it in a way that is accessible to the wider public. This leads us to the next topic.

2. Overview Handbooks

The Munich School was not the first project to study world Christianity, or more precisely, Christianities, in their “transcontinental links,” with “polycentricity” as the guiding concept. In Europe, the many writings of the Swiss Capuchin missiologist Walbert Bühlmann had already popularized the concept of the “world church,” with discussions on the “Coming of the Third Church,” to quote the title of one his best sellers.6 In the United States, Dale T. Irvin, president of New York Theological Seminary, and Scott Sunquist, formerly of Pittsburgh Theological Seminary, now dean of the School of Intercultural Studies, Fuller Theological Sem- inary, with their group of consultants (indeed, it was at the October 1998 consultation that Koschorke and I first met) have produced a standard two- volume work on the history of Christianity in which “world Christianity” is the guiding light.7 Throughout the two volumes the authors make it clear that “Christianity was not a European religion that spread to other parts of the world for the first time after the year 1500, as it has often been portrayed. Christianity was born at the juncture of three continents and within its first century had become deeply established on each of them.”8 The third volume, on the nineteenth and twentieth centuries, is slated to appear soon, and we wait for it with great anticipation. Other general surveys of Christianity as a world religion include Douglas Jacobsen, The World’s Christians: Who They Are, Where They Are, and How They Got There; Sebastian Kim and Kirsteen Kim, Christianity as a World Religion; Mark A. Noll, The New Shape of World Christianity: How American Experience Reflects Global Faith; Noel Davies and Martin Conway, World Christianity in the 20th Century; Dyron B. Daughrity, The Changing World of Christianity: The Global History of a Borderless Religion; Charles Farhadian, ed., Introducing World Christianity; Justo L. González, The Changing Shape of Church History; Sheridan Gilley and Brian Stanley, eds., The Cambridge History of Christianity, vol. 8, World Christianities c.1815–c.1914; and Hugh McLeod, ed., The Cambridge History of Christianity, vol. 9, World Christianities c.1914–c.2000.9

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms 3. Leading Scholars on World Christianity

In addition to these general introductions, there are three authors outside Germany who have contributed to the rise of the study of world Christian- ity. Andrew F. Walls, a British theologian and Protestant missiologist and founder of the Centre for the Study of Christianity in the Non-Western World (now the Centre for the Study of World Christianity) at the University of Edinburgh, is known for his concept of the “infinite translatability of the Christian faith,” with its twin culture-affirming principle (the “indigeniz- ing principle”) and culture-challenging principle (the “pilgrim principle”).10 For Walls, Christianity moved from Christendom to world Christianity not progressively but through a series of movements of forward and backward, of advancement and regression. Christianity becomes local in the process of “conversion,” that is, by “turning” what is already present in the local cultures to Christ. This conversion is accomplished by means of linguistic and cultural “translation,” in which the twin principles of culture affirmation and culture critique are applied. The next scholar is Lamin Sanneh, a Gambian Roman Catholic and the D. Willis James Professor of Missions and World Christianity at Yale Divin- ity School, whose prolific writings on African Christianity and world Christi- anity are staple required readings in courses on world Christianity.11 Sanneh’s most important book on world Christianity is Disciples of All Nations: Pillars of World Christianity. The key to appreciating this volume is the expression “world Christianity” in its subtitle. For Sanneh, this new coinage refers not only to the fact that there has been a shift of Christianity’s center of gravity from the global North (Europe and North America) to the global South (Africa, Asia, and Latin America) but, more significantly, to the unsettling fact that Third World, postcolonial Christian churches, contrary to popular perception, are no slavish replicas of the churches of the global North but have, though the process of appropriation and transformation, refashioned the very face of Christianity. As Sanneh puts it concisely, “Christianity has not ceased to be a Western religion, but its future as a world religion is now being formed and shaped at the hands and in the minds of its non-Western adherents.”12 Disciples of All Nations is not a garden-variety history of Christianity or Christian missions offering a comprehensive account of the expansion of Christianity from Palestine to the other parts of the globe. It is emphatically not a narrative of European and North American missionaries building churches, social services, congregations, and dioceses. Rather, the book intends to illu- minate the dynamic process whereby Christianity has been received and transformed by the local churches—Christianity as an imported product—in terms of their languages, political and social conditions, cultures, and religions.

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms Though cast as a historical narrative and chock-full of fascinating historical information, the book is not an unbiased and neutral history of Christianity—if such a thing is at all possible—but an explicitly and unashamedly theological account of the Christian movement. It is informed by its author’s deep convic- tion about God’s universal presence in all cultures and about the missionary nature of Christianity. As he has done in his earlier works such as Translating the Message: The Missionary Impact on Culture, Sanneh, though highly critical of the dark side of Christian missions, including their complicity with Western colonialism (and he provides ample evidence of this here), sternly chides secu- lar historians and fainthearted Christians for having ignored the immense contributions Christian missions have made to local cultures. In Disciples of All Nations Sanneh elaborates at length one essential condi- tion for such successes, and that is the willingness of the Western churches to renounce imposing their civilization and ways of life on non-Western Christianities and to enable the local churches to develop their own forms of Christianity. This task is referred to in recent missiological scholarship as in- digenization, contextualization, or “inculturation” (the latter term favored by Roman Catholics). What is unique about Sanneh’s work is that he backs up these theological theories with a vast array of historical data, which only a his- torian of wide learning and deep insight such as he can provide. In addition to this singular achievement, three other features of Disciples of All Nations deserve mentioning. First is the book’s conception of Christianity as a world religion; after this work, it is no longer historically credible to represent Christianity as a Western religion, at least as it is now being transformed in the so-called Third World. Second is its special attention to the rise and stupendous growth of Evangelical/Pentecostal Christianity (see especially chapter 9), which presents a difficult challenge to mainline churches. Third is its historiography of Christian mission, which focuses on the reception and transformation of Christianity by the local churches rather than on its Western exporters. The mention of the spectacular rise of Evangelicals introduces the third scholar of world Christianity in the United States, Philip Jenkins, an English Catholic-turned-Episcopalian and currently the Distinguished Professor of History at Baylor University. A scholar who has given new meanings to prolific and multidisciplinary, Jenkins made “world Christianity” a household phrase with the publication of The Next Christendom: The Coming of Global Christianity in 2002.13 For those who are familiar with recent missiological literature, the book provides little, if anything, new. However, because the book contains an implicit critique of the liberal Christianity of the global North in favor of the more conservative form of Christianity of the global South, with its emphasis on biblical inerrancy and the gifts of the Spirit and its prediction of a global apocalyptic conflict between the two largest religions,

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms namely, Christianity (read: the West, especially the United States) and Islam (read: Islamist terrorists), its author became a darling of conservative media. Thanks to well-orchestrated publicity in social media and its high readabil- ity, the book is a best seller and is now in its third edition. In this “new and thoroughly updated revision,”14 Jenkins further confirms with the help of new data his thesis that “the worldwide geography had shifted fundamentally, and that this change had enormous implications for politics and culture, no less than for religious life.”15 However, perhaps in light of the critique the book has received, Jenkins shows greater awareness of the ambiguous nature of some expressions of Third World Christianity, especially in the encounter between Christianity and culture.

4. Centers and Programs for the Study of World Christianity

As a result of the burgeoning interest in world Christianity, many institutions have been founded with the express purpose of studying its devel- opment and its manifold embodiments. Mention has been made of the Cambridge Centre for Christianity Worldwide, the Centre for the Study of World Christianity (previously the Centre for the Study of Christianity in the Non-Western World) at the University of Edinburgh, and the Andrew F. Walls Centre for the Study of Asian and African Christianity at Liver- pool Hope University. Other centers include the Centre of World Christi- anity at the School of Oriental and African Studies, University of London; the Centre for Studies in World Christianity and Interreligious Relations at Raboud University Nijmegen (the Netherlands); the Center for the Study of Christianity at Hebrew University (Jerusalem); the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary (Boston, Massachusetts); the Nagel Institute for the Study of World Christianity at Calvin College (Grand Rapids, Michigan); the Center for Global Christian- ity and Mission at Boston University; and the Christianity Studies Cluster— World Christianity at Wesleyan University (Middletown, Connecticut). And the list goes on and on. Indeed, in recent decades, the surest way to secure funding is to establish a center for the study of world Christianity! Together with the rise of the study of world Christianity there has been a mushrooming of journals, series of monographs, and databases devoted to pro- moting this new academic discipline. Suffice to mention some of them: Studies in World Christianity (Edinburgh University), the Journal of World Christianity (New York Theological Seminary, published by Penn State University Press), the Christianities in the World series (Palgrave-Macmillan), and the Oxford Studies in World Christianity series (Oxford University Press).16

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms 5. Where Do We Go from Here?

Clearly, the study of world Christianity is no Western academic fad. Rather, it is a worldwide and scholarly movement with enormous implications for the history of Christianity, missiology, and theology. The Munich School has played a vital role in this scholarship: the seven International Munich-Freising Con- ferences (1997–2014) and the six edited volumes of their proceedings remain a significant and lasting legacy of Klaus Koschorke and his collaborators in the Munich School. The diverse themes under study at these conferences are but a sample of the complexity as well as the richness of the reality called “world Christianity.” To illustrate this point, I return to the Cambridge conference reported above. There three presentations, by Joel Cabrita, Charles Farhadian, and Dorottya Nagy, examined the very concept of world Christianity, on the meaning of which there is not yet unanimous agreement. In her presentation, entitled “Putting the ‘World’ Back into ‘World Christianity,’” Cabrita noted that the expression “world Christianity” highlights the vibrancy of local Christianities as well as the theological predisposition to emphasize the incarnational features of Christian practices. However, she pointed out, this topographical approach to world Christianity has the disadvantage of fragmentation of Christianity into many Christianities. To overcome this danger of regionalism and even nationalism, which she termed in an arresting phrase “a fetishistic commit- ment to regional particularities,” Cabrita advocated a collaboration between the history of Christianity and the anthropology of Christianity that would foster a transcultural Christian identity and membership into larger communities than the local or national ones. She ended her presentation by suggesting three themes for future research: the various epistemological functions of the expression “world Christianity,” Christianity as a “religious culture,” and the nature of translocal, transregional, and transnational “religious flows.” Echoing many of Cabrita’s concerns, Farhadian presented three paradigms for understanding world Christianity—cartography, polycentricity, and interconnectivity—and suggested that the study of world Christianity investigate the impact of migra- tions to urban centers, the intersection between history and epistemology, and the reality of virtual belonging. In the same vein, Nagy focused on “locality,” “connectivity,” “unity,” and “diversity” and proposed that they serve as guiding concepts for the research on world Christianity/Christianities. The worldwide explosion of Pentecostalism is another field that cries out for more careful research. Again, at the Cambridge conference, attention was drawn to this mind-boggling phenomenon: Chloe Starr for China, J. Kwabena Asamoah-Gyadu for Ghana, and Marloes Janson for Nigeria.17 Another area for further investigation is Christianities among oppressed minorities and tribals.

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms At the Cambridge conference Chandra Mallampalli focused on the Dalits in India, but other groups in India as well as in many other countries still remain under- studied. Another topic to be studied is the influence of American Christianity on the formation of Christianities in the global South. At the Cambridge conference Andrew Preston asked the provocative question of whether America is the “cru- cible of Christianity,” but on his admission the issue has been barely examined. Finally, one large area that has received some, but by no means adequate, scholarly attention as the result of studies in world Christianity is theology (and missiology). Three issues demand examination: (1) How should theology be done in world Christianity (method)? (2) How should central Christian beliefs be reformulated in light of the new understandings present in world Christi- anity of the formative factors of theology such as experience, revelation, scrip- ture, tradition, culture, and reason (systematic theology)? (3) What does being Christian mean in world Christianities (alternative ecclesiologies)? In all of this, the work of the Munich School serves as a reminder that the study of world Christianity must not only focus on current developments and recent transformations such as the rise of Pentecostalism but also include the history of global Christianity from its early beginnings. In proposing this approach, it calls us (1) to discuss the issue of “globalization” and Christianity as a worldwide movement not only with regard to the current—postcolonial and postmissionary—period but in all successive epochs of Christian history, from premodern times (which saw, for example, the rise of the East Syriac– “Nestorian” Church of the East) to the present; (2) to take into account the polycentricity of world Christianity, to be equally analyzed in different historical epochs; and (3) to look for multidirectional transcontinental interactions and early instances of South–South links in studying the history of world Christi- anity. These three directions of the Munich School resonate with the themes discussed at the Cambridge conference I highlighted above. In particular, the focus on transcontinental links—which has been a central aspect of the work of the Munich School from the beginning and is the main focus of its current research project on Asian and African indigenous Christian elites and their journals—reminds us not to examine the history of world Christianity in separate geographic entities in isolation but to continuously look for transregional and transcontinental interactions and forms of exchange. Taking this aspect of the Munich approach into account will contribute profoundly to the much-needed new maps of a future history of world Christianity. It is clear that there is still much work to be done in the study of world Chris- tianity. We should be grateful to Professor Klaus Koschorke and his students and collaborators in the Munich School for their contributions. With Klaus’s official “retirement” in Munich but intensified international scholarly activi- ties, may the tribe of his co-workers increase and multiply.

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms Peter C. Phan holds the Ignacio Ellacuría Chair of Catholic Social Thought at Georgetown University, Washington, D.C. A native of Vietnam, he em- igrated as a refugee to the United States in 1975. He obtained doctorates from the Universitas Pontificia Salesiana, Rome, and from the University of London. His publications deal with a broad range of topics in theology, with a focus on patristic theology and the history of mission in Asia, as well as liberation, inculturation, and interreligious dialogue. He has recently edited Christianities in Asia (Chichester: Wiley-Blackwell, 2011) and The Cambridge Companion to the Trinity (Cambridge: Cambridge University Press, 2011) and co-edited Understanding Religious Pluralism: Perspectives from Religious Studies and Theology (Eugene, Ore.: Pickwick, 2014).

NOTES

1. Further information on this conference can be obtained from the website of the Cambridge Centre for Christianity Worldwide. 2. Todd M. Johnson and Kenneth R. Ross, eds., Atlas of Global Christianity 1910–2010 (Edinburgh: Edinburgh University Press, 2009). 3. The 2015 report can be found at http://www.gordonconwell.edu/ockenga/research/ documents/1IBMR2015.pdf, archived at http://www.webcitation.org/6ekZeahat, accessed January 23, 2016. Data and statistics on world Christianity are also published by other institutions, for example, the Pew Research Center (http://www.pewforum.org). A report from December 2011 can be found at http://www.pewforum.org/files/2011/12/ Christianity-fullreport-web.pdf, archived at http://www.webcitation.org/6ekZu6REs, accessed January 23, 2016. 4. David B. Barrett, Todd M. Johnson, and George T. Kurian, eds., World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World, 2 vols. (New York: Oxford University Press, 2001). 5. Patrick Johnstone, The Future of the Global Church: History, Trends, and Possibilities (Downers Grove: IVP Books, 2011). 6. Walbert Bühlmann, The Coming of the Third Church: An Analysis of the Present and Future of the Church (Maryknoll, N.Y.: Orbis Books, 1977). 7. Dale T. Irvin and Scott W. Sunquist, History of the World Christian Movement, vol. 1, Earliest Christianity to 1453 (Maryknoll, N.Y.: Orbis Books, 2001); and Dale T. Irvin and Scott W. Sunquist, History of the World Christian Movement, vol. 2, Modern Christianity from 1454–1800 (Maryknoll, N.Y.: Orbis Books, 2012). 8. Irvin and Sunquist, History of the World Christian Movement, vol. 2, xi. 9. Douglas Jacobsen, The World’s Christians: Who They Are, Where They Are, and How They Got There (Oxford: Wiley-Blackwell, 2011); Sebastian Kim and Kirsteen Kim, Christianity as a World Religion (London: Bloomsbury, 2008); Mark A. Noll, The New Shape of World Christianity: How American Experience Reflects Global Faith (Downers Grove: IVP Academic, 2009); Noel Davies and Martin Conway, World Christianity in the Twentieth Century (London: SCM Press, 2008); Dyron B. Daughrity, The Changing

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This content downloaded from 86.59.13.237 on Tue, 06 Jul 2021 13:02:35 UTC All use subject to https://about.jstor.org/terms World of Christianity: The Global History of a Borderless Religion (New York: Peter Lang, 2010); Charles Farhadian, ed., Introducing World Christianity (Oxford: Wiley-Blackwell, 2012); Justo L. González, The Changing Shape of Church History (Saint Louis: Chalice Press, 2002); Sheridan Gilley and Brian Stanley, eds., The Cambridge History of Chris- tianity, vol. 8, World Christianities c.1815–c.1914 (Cambridge: Cambridge University Press, 2006); and Hugh McLeod, ed., The Cambridge History of Christianity, vol. 9, World Christianities c.1914–c.2000 (Cambridge: Cambridge University Press, 2006). To be mentioned too is the three-volume Justo L. González, A History of Christian Thought (Nashville: Abingdon Press, 1970–75). 10. See Andrew F. Walls, The Missionary Movement in Christian History (Maryknoll, N.Y.: Orbis Books, 1996); and Andrew F. Walls, The Cross-Cultural Process in Christian History: Studies in the Transmission and Appropriation of Faith (Maryknoll, N.Y.: Orbis Books, 2002). A center has been founded in his honor at Liverpool Hope University named the “Andrew F. Walls Centre for the Study of Asian and African Christianity.” 11. His most important works include Lamin Sanneh, Translating the Message: The Missionary Impact on Culture (Maryknoll, N.Y.: Orbis Books, 1989); Lamin Sanneh, En- countering the West: Christianity and the Global Cultural Process (Maryknoll, N.Y.: Orbis Books, 1993); Lamin Sanneh, Whose Religion Is Christianity? The Gospel Beyond the West (Grand Rapids: Eerdmans, 2003); and Lamin Sanneh, Disciples of All Nations: Pillars of World Christianity (Oxford: Oxford University Press, 2008). 12. Sanneh, Disciples of All Nations, xx. 13. Philip Jenkins, The Next Christendom: The Coming of Global Christianity (Oxford: Oxford University Press, 2002; 3rd ed., 2011). His other works of significance for world Christianity include Philip Jenkins, The New Faces of Christianity: Believing the Bible in the Global South (Oxford: Oxford University Press, 2006); Philip Jenkins, The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia (New York: HarperOne, 2009); Philip Jenkins, God’s Continent: Christi- anity, Islam, and Europe’s Religious Crisis (Oxford: Oxford University Press, 2007). 14. Jenkins, Next Christendom (2011), xii. 15. Ibid., xi. A critical evaluation of Jenkins’s work is available in Frans Wijsen and Robert Schreiter, eds., Global Christianity: Contested Claims (New York: Rodopi, 2007). 16. Full disclosure: I am involved in various capacities in the last three items mentioned. 17. On global Pentecostalism, see Harold D. Hunter and Neil Ormerod, eds., The Many Faces of Global Pentecostalism (Cleveland, Tenn.: CPT Press, 2013). In addition, the work of scholars such as Walter J. Hollenweger, Allan Anderson, Edmond Tang, Wonsuk Ma, Amos Yong, Simon Chan, Lian Xi, and many others is of great relevance.

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