Journal articles: 'Missions and World Christianity'

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Phan, Peter C. "Teaching Missiology in and for World Christianity: Content and Method." International Bulletin of Mission Research 42, no. 4 (May 29, 2018): 358–69. http://dx.doi.org/10.1177/2396939318775265.

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The article begins with a brief definition of “World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the “mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from “church history” to “history of Christianity.”

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Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "Christianity 2019: What’s Missing? A Call for Further Research." International Bulletin of Mission Research 43, no. 1 (October 5, 2018): 92–102. http://dx.doi.org/10.1177/2396939318804771.

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This article marks the thirty-fifth year of presenting statistical information on world Christianity and mission. This year, we report on three gaps in the literature, concerning women in world Christianity and mission, the status of short-term mission (STM), and missions and money. There are few quantitative studies on women in world Christianity; there remains a dearth in the literature on the magnitude and impact of STM (which is particularly US-centric); and Christian finance, now $60 trillion in personal income, is vastly under-researched in global studies.

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Carpenter, Joel A. "Crossing Cultural Frontiers: Studies in the History of World Christianity." International Bulletin of Mission Research 42, no. 3 (May 8, 2018): 272–76. http://dx.doi.org/10.1177/2396939318775234.

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This review essay highlights the thought of Andrew F. Walls, the renowned interpreter of the history of world Christianity. World Christianity is normative Christianity, Walls argues, a portable religion for people on the move. Walls also addresses what it means to be a scholar of missions and world Christianity. The work demands humility because it addresses missions, an activity long thought marginal. It calls for extraordinary scholarly range and diligence, and it addresses questions and data long neglected by other disciplines. Even so, the study of world Christianity is critical to the renewal of Christianity in our time.

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Peter C. Phan and Klaudyna Longinus. "Nauczanie misjologii w świecie chrześcijańskim i dla niego. Treść i metoda." Annales Missiologici Posnanienses 24 (December 31, 2019): 85–99. http://dx.doi.org/10.14746/amp.2019.24.6.

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The article begins with a brief deﬁ nition of „World Christianity” and elaborates three theses for conceiving the relationship between missiology and theology, the understanding and practice of Christian missions, and the teaching of missiology. I argue that outside missiology there is no theology. I also reject the separation between church history and missiology, the division between the historic churches of the West and the „mission lands” of the rest, and a narrow focus of the goal of Christian missions on conversion and church-planting. Finally, I recommend a shift from „church history” to „history of Christianity.”

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Kim, Sebastian, and Kirsteen Kim. "Korean missions: Joy over obligation." Missiology: An International Review 48, no. 3 (July 2020): 279–88. http://dx.doi.org/10.1177/0091829620949229.

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Korean Christianity has produced an exceptionally large number of martyrs. At the same time, this phenomenon is marked by joyful witness in Korea and in other parts of the world. This article explores some of the key stages in the early growth of Korean Protestant Christianity from the perspective of joy: the evangelists in the 1880s, the revival movements in the early 1900s, and the sending of the first Korean missionaries. These examples show that Christian mission was understood more as the natural and joyful outcome of being in Christ than as a duty and command.

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Pousson, Edward Keith. "A "Great Century" of Pentecostal/Charismatic Renewal and Missions." Pneuma 16, no. 1 (1994): 81–100. http://dx.doi.org/10.1163/157007494x00076.

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AbstractPentecostals and Charismatics make up what is probably the most missionary-minded segment of world Christianity today. What are the dynamics of this century-long movement of both Pentecostal and Charismatic Renewal that have converged to produce a worldwide missionary thrust? And on what grounds can we speak of the twentieth century as a "great century" of Pentecostal/Charismatic missions? These two questions launch and guide our discussion. The following related questions will also be addressed: What kind of missionary movement has emerged from the Charismatic Renewal in particular? How has Pentecostal missions impacted Charismatic missions, and what lessons can Charismatic missions learn from Pentecostal missions? What is the emerging Charismatic contribution to mission theology? The relationship between renewal and missions is the theme that unites this entire article.

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Pachuau, Lalsangkima. "Evolving theology of mission: Its conceptualization, development, and contributions." Theology Today 73, no. 4 (January 2017): 349–63. http://dx.doi.org/10.1177/0040573616669564.

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“Should we stop using the term ‘Mission’?” asked Klauspeter Blaser in his 1987 article. The crisis in mission in the second half of the 20th century, well accounted by historians of missions, had led to what Lamin Sanneh famously called “the Western guilt complex” about missions. Reviewing the conceptual development of the missionary enterprise, this article makes some historical-theological interpretations of the missionary enterprise since the later half of the 20th century and argues that the concept and practice of mission have changed and we are in a new day of missiological renewal. Arguably, missiology can now be seen as providing a hub of global theological trends, especially in the light of the theology behind missio Dei and the emerging contextual theologies at the dawn of world Christianity.

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Bialecki, Jon. "The Third Wave and the Third World." PNEUMA 37, no. 2 (2015): 177–200. http://dx.doi.org/10.1163/15700747-03702001.

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While a great deal of social science literature has examined the explosion of pentecostal and charismatic Christianity in the Global South as well as conservative and anti-modern forms of resurgent Christianity in the United States, little work has been done to investigate the causal effects of the former on the latter. Drawing from existing literature, interviews, and archives, this article contributes to filling that gap by arguing that in the mid-twentieth century, evangelical missionary concerns about competition from global Pentecostalism led to an intellectual crisis at the Fuller School of World Missions; this crisis in turn influenced important Third Wave figures such as John Wimber and C. Peter Wagner and is linked to key moments and developments in their thought and pedagogy.

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Anderson, Christian J. "World Christianity, ‘World Religions’ and the Challenge of Insider Movements." Studies in World Christianity 26, no. 1 (March 2020): 84–103. http://dx.doi.org/10.3366/swc.2020.0283.

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While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines distortions that occur when religion is referred to on the one hand as localised practices which can be reoriented and taken up into World Christianity and, on the other hand, as ‘world religion’, where Christianity is sharply discontinuous with other world systems. Second, the article draws from the field of religious studies, where several writers have argued that the scholarly ‘world religion’ category originates from a European Enlightenment project whose modernist assumptions are now questionable. Third, the particular challenge of insider movements is expanded on – their use of non-Christian cultural-religious systems as spaces for Christ worship, and their redrawing of assumed Christian boundaries. Finally, the article sketches out two principles for understanding Christianity's unity in a way that takes into account the religious (1) as a historical series of cultural-religious transmissions and receptions of the Christian message, which emanates from margins like those being crossed by insider movements, and (2) as a religiously syncretic process of change that occurs with Christ as the prime authority.

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Westmeier, Karl-Wilhelm. "Zinzendorf at Esopus: The Apocalyptical Missiology of Count Nicolaus Ludwig von Zinzendorf—A Debut to America." Missiology: An International Review 22, no. 4 (October 1994): 419–36. http://dx.doi.org/10.1177/009182969402200401.

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The arrival of the Protestant immigrants on Count Nicolaus Ludwig von Zinzendorf's Saxony estate in 1722 must be understood as one of the most significant events in the history of Protestant missions. Heirs of an ancient Czech church which dated back to pre-Reformation times, they attracted Zinzendorf's attention to such an extent that he blended his own Lutheran-Pietist understanding of Christianity with the convictions of the immigrants and became one of the greatest pioneers of Protestant world missions. His missions outreach to the Native North Americans (Shekomeko 1740) supplied him with the raw material that would give shape to his own incarnational missiology.

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Paas, Stefan. "The Making of a Mission Field: Paradigms of Evangelistic Mission in Europe." Exchange 41, no. 1 (2012): 44–67. http://dx.doi.org/10.1163/157254312x618799.

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Abstract Since the Second World War Europe has increasingly been considered as a ‘mission field’. Sometimes it is suggested that this belief could only emerge after the collapse of the colonial empires, effectively abolishing the difference between the ‘Christian’ and the ‘pagan’ world. However, this is only partially true. There has always been a strong undercurrent within European churches, especially among missionary practitioners, that Europe was not all that ‘Christian’, even when its institutions and laws were influenced by Christianity. In this article I argue that this consciousness even increased in the post-Reformation centuries. In fact, ‘home missions’ were in every bit a part of the great Protestant missionary movement, just as ‘foreign missions’. Before the 20th century the awareness of Europe as a mission field was embodied in two missionary paradigms that I have termed ‘confessional’ and ‘revivalist’. In the 20th century a new paradigm emerged that I have called ‘ideological’.

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Fujita, Neil S. "“Conic” Christianity and “Donut” Japan." Missiology: An International Review 22, no. 1 (January 1994): 43–53. http://dx.doi.org/10.1177/009182969402200104.

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The quasi-religious mentality of the Japanese, Japanism, and its role as a major obstacle for Christian missions in Japan are explored. Japanism is characterized as “donut” in shape with power circulating throughout the system without any central source of authority. This stands in contrast to the religious tradition of the Christian West which is portrayed as “conic” in form with authority centered in and controlling power emanating from one absolute monarchical God. Given the contemporary religious, cultural, and economical encounters between Japan and the Western world, the importance of reconsidering both of these patterns is emphasized.

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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (May 28, 2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.

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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-American Protestant missions were expanding across the globe, they conceived of their mission as a universal one and sought to draw Copts and Muslims alike toward their reformed (that is, Protestant) creed. In the long run, American efforts led to the creation of an Egyptian Evangelical church (Kanisa injiliyya misriyya) even while stimulating a kind of “counter-reformation” within Coptic Orthodoxy along with new forms of social outreach among Muslim activists and nationalists.

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Walls, Andrew F. "Eschatology and the Western Missionary Movement." Studies in World Christianity 22, no. 3 (November 2016): 182–200. http://dx.doi.org/10.3366/swc.2016.0155.

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The article considers the influence of eschatological concepts, especially in Puritan and Evangelical circles, on the development of Protestant missions from the early mission efforts among Native Americans to the mid-nineteenth century and notes the major changes introduced by a move from the expectation of a period of notable response to the Gospel to the expectation of the return of Christ to a worsening world. It is argued that very divergent eschatological expectations at different times brought stimulus and direction and that eschatology in African and Asian Christianity needs fuller investigation.

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Burlingham, Kate. "Praying for Justice: The World Council of Churches and the Program to Combat Racism." Journal of Cold War Studies 21, no. 1 (April 2019): 66–96. http://dx.doi.org/10.1162/jcws_a_00856.

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In the late 1960s and early 1970s, individuals around the world, particularly those in newly decolonized African countries, called on churches, both Protestant and Catholic, to rethink their mission and the role of Christianity in the world. This article explores these years and how they played out in Angola. A main forum for global discussion was the World Council of Churches (WCC), an ecumenical society founded alongside the United Nations after World War II. In 1968 the WCC devised a Program to Combat Racism (PCR), with a particular focus on southern Africa. The PCR's approach to combating racism proved controversial. The WCC began supporting anti-colonial organizations against white minority regimes, even though many of these organizations relied on violence. Far from disavowing violent groups, the PCR's architects explicitly argued that, at times, violent action was justified. Much of the PCR funding went to Angolan revolutionary groups and to individuals who had been educated in U.S. and Canadian foreign missions. The article situates global conversations within local debates between missionaries and Angolans about the role of the missions in the colonial project and the future of the church in Africa.

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Nami, Kim. "A Mission to the “Graveyard of Empires”? Neocolonialism and the Contemporary Evangelical Missions of the Global South." Mission Studies 27, no. 1 (2010): 3–23. http://dx.doi.org/10.1163/157338310x497946.

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AbstractThis essay examines how contemporary evangelical overseas missions carried out by the churches of the so-called majority world are imbricated with neocolonialism, especially U.S. neocolonialism underpinned by its military hegemony, in light of the South Korean mission fiasco in Afghanistan in summer 2007. Author situates the 2007 South Korean missionary hostage case within the transnational social field of evangelical Christians, which helps the reader understand the South Korean hostage incident as not just a single isolated case of Korean Christianity. Through the examination of the common biblical, theological, and cultural references in which transnational connections among evangelical Christians are rooted, this essay illuminates how contemporary evangelical missions are involved in the neocolonial systems of power in the current global context. This essay also pays closer attention to the ways in which the 2007 South Korean mission in Afghanistan has revealed, wittingly or unwittingly, “cracks and contradictions” in the U.S. imperialist military interventions in Afghanistan, a region once called the “graveyard of empires.”

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Stanley, Brian. "Andrew Finlay Walls (1928–2021)." International Bulletin of Mission Research 45, no. 4 (August 31, 2021): 319–29. http://dx.doi.org/10.1177/23969393211043591.

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Andrew Walls, a pioneering historian of Christian missions, was the architect of the study of World Christianity. Trained as a patristic scholar, he went to Sierra Leone in 1957 to teach at Fourah Bay College. There and at the University of Nsukka in Nigeria (1962–66) he became a student of the growing churches of Africa. At the Universities of Aberdeen and Edinburgh (1966–97), he became a scholar of renown, establishing the Centre for the Study of Christianity in the Non-Western World, and supervising students who became leaders in church and academy. His legacy is preserved in institutions across the globe, a host of articles, and his former students.

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Loughlin, Clare. "Concepts of Mission in Scottish Presbyterianism: The SSPCK, the Highlands and Britain's American Colonies, 1709–40." Studies in Church History 54 (May 14, 2018): 190–207. http://dx.doi.org/10.1017/stc.2017.12.

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This article examines the Society in Scotland for Propagating Christian Knowledge (SSPCK) and its missions in the Highlands and Britain's American colonies. Constituted in 1709 and operating as an auxiliary arm of the Church of Scotland, the SSPCK aimed to extend Christianity in ‘Popish and Infidel parts of the world’. It founded numerous Highland charity schools, and from 1729 sponsored missions to Native Americans in New England and Georgia. Missions were increasingly important in British overseas expansion; consequently, historians have viewed the society as a civilizing agency, which deployed religious instruction to assimilate ‘savage’ heathens into the fold of Britain's empire. This article suggests that the SSPCK was equally concerned with Christianization: missionaries focused on spiritual edification for the salvation of souls, indicating a disjuncture between the society's objectives and the priorities of imperial expansion. It also challenges the parity assumed by historians between the SSPCK's domestic and foreign missions, arguing that the society increasingly prioritized colonial endeavours in an attempt to recover providential favour. In doing so, it sheds new light on Scottish ideas of mission during the first half of the eighteenth century, and reassesses the Scottish Church's role in Britain's emerging empire.

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Ablazhei, Anatoliy M., and David N. Collins. "The Religious Worldview of the Indigenous Population of the Northern Ob' as Understood by Christian Missionaries." International Bulletin of Missionary Research 29, no. 3 (July 2005): 134–39. http://dx.doi.org/10.1177/239693930502900305.

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On the eve of the 1917 Bolshevik Revolution, the Russian Orthodox Church had at least nine missions operating among Siberia's indigenous peoples. The Red victory in the ensuing civil war led to the elimination of all missionary activity, whose resumption was possible only after the fall of the Communist regime seventy years later. The few accounts of Christian missions published in the USSR were tendentious in the extreme. Only in the post-Communist era have scholars in the former Soviet Union been free to explore the rich archival and journalistic resources left by the missionaries. Anatoliy Ablazhei's article was chiefly addressed to scholars in Russia. It explores the extent to which the newly available missionary accounts are useful sources for contemporary scholars investigating native religion and cosmology. His work is reproduced here in translation for several reasons. It exemplifies the new wave of Russian scholarship about missions history, giving us a glimpse of the mass of documentary material available for researchers to use. Its critique of Russian Orthodox perceptions of native religion and the imperfect methods employed to spread Christianity in Siberia provides us with material from a mission field little known in the outside world. This information can prove useful for comparative missiological investigations. Above all, however, its value lies in its contribution to the ongoing debates about contextualization and syncretism, the validity of the Gospel for all peoples, and the appropriation of Christianity by the world's indigenous peoples. It exemplifies the errors of ignorance often committed by outsiders trying to spread the Gospel within a thoroughly alien culture. As Terence Ranger reminded us in the first Adrian Hastings Memorial Lecture at Leeds University in November 2002, authentic Christianity is indeed possible among indigenous peoples. The Holy Spirit can inspire a transformation of their lives and culture, without an excess of Eurocentric accretions.1

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Robert, Dana L. "Naming “World Christianity”: Historical and Personal Perspectives on the Yale-Edinburgh Conference in World Christianity and Mission History." International Bulletin of Mission Research 44, no. 2 (December 30, 2019): 111–28. http://dx.doi.org/10.1177/2396939319893611.

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This article was originally delivered as the keynote address at the 2019 Yale-Edinburgh Conference on mission history. It charts three phases in the historical development of the interlocking academic discourses of mission studies and World Christianity, with special reference to their context in North American mainline Protestant academia since 1910. It further focuses on the provenance of the Yale-Edinburgh Conference and argues for its importance in the naming of World Christianity as a field of study. The author reflects on her own experiences in the emergence of World Christianity as a contemporary academic discourse.

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Nyuyki, Peter Siysi, and Attie Van Niekerk. "Syncretism and inculturation in the Nso’ context of Cameroon." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 381–400. http://dx.doi.org/10.17570/stj.2016.v2n2.a18.

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This article gives a brief history and meaning of the terms syncretism and inculturation. The article highlights the fact that over the centuries Christianity has wrestled with syncretism. Following Lamin Sanneh (1989) the authors discuss three styles Christianity has employed in engaging cultures with the Gospel. The three styles are: quarantine, syncretist, and reform. The article draws examples from the history of missions to illustrate how this went on; showing what happened when Christianity engaged the Jewish community and the Greco-Roman world. The article argues that inculturation is not “everything goes”. Using the Nso’ context of Cameroon, the authors critique inculturation which leads to syncretism and suggest holistic “translatability” and holistic “critical contextualisation” as a way out.

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King, Fergus. "Landmark Essays in Mission and World Christianity." Mission Studies 28, no. 1 (2011): 120. http://dx.doi.org/10.1163/157338311x573599.

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Ariel, Yaakov. "A New Model of Christian Interaction with the Jews: The Institutum Judaicum and Missions to the Jews in the Atlantic World." Journal of Early Modern History 21, no. 1-2 (March 23, 2017): 116–36. http://dx.doi.org/10.1163/15700658-12342538.

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The Institutum Judaicum represented a new movement in the realm of Christian interactions with the Jews. The mission, and the Pietist movement as a whole, proposed an alternative, non-supersessionist understanding of the Jews and their role in history. They made efforts to interact with that people and share with them the Pietist reading of the scriptures and a messianic vision for the End Times. While they considered their version of Christianity to be superior to the Jewish faith and maintained stereotypical images of Jews, they also militated for improvement of Christian treatments of Jewish minorities. The mission in Halle did not remain a local isolated development. Its activities took place in certain parts of continental Europe, but its ambitions were global, and much of its work was in the realm of publications intended for Jewish and Christian audiences beyond its immediate areas of operation. The mission’s heritage and long-range influence went further than the time and geographical scope of its activity. Following in the footsteps of the Halle Pietists, numerous Pietist and evangelical missions sprang up, mostly in the Atlantic region, but often extending their activities to other parts of the Jewish world. The evangelical movement, which eclipsed Pietists in the size and influence of its activity, adopted many elements of the Pietist understanding of and interaction with the Jews.

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Johnson, Todd M., Gina A. Zurlo, Albert W. Hickman, and Peter F. Crossing. "Christianity 2017: Five Hundred Years of Protestant Christianity." International Bulletin of Mission Research 41, no. 1 (October 26, 2016): 41–52. http://dx.doi.org/10.1177/2396939316669492.

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Throughout 2017, Protestants around the world will celebrate five hundred years of history. Although for several centuries the Protestant movement was based in Europe, then North America, from its Western homelands it eventually spread all over the world. In 2017 there are 560 million Protestants found in nearly all the world’s 234 countries. Of these 560 million, only 16 percent are in Europe, with 41 percent in Africa, a figure projected to reach 53 percent by 2050. The article also presents the latest statistics related to global Christianity and its mission.

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Munyao, Martin. "Migration, Interfaith Engagement, and Mission among Somali Refugees in Kenya: Assessing the Cape Town Commitment from a Global South Perspective One Decade On." Religions 12, no. 2 (February 18, 2021): 129. http://dx.doi.org/10.3390/rel12020129.

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In the last decade, since the Third Lausanne Congress on World Evangelization (2010) in Cape Town, South Africa, the world has significantly changed. The majority of the world’s Christians are located in the Global South. Globalization, conflict, and migration have catalyzed the emergence of multifaith communities. All these developments have in one way or another impacted missions in twenty-first-century sub-Saharan Africa. As both Christianity and Islam are spreading and expanding, new approaches to a peaceful and harmonious coexistence have been developed that seem to be hampering the mission of the Church as delineated in the Cape Town Commitment (2010). Hence a missiological assessment of the Cape Town Commitment is imperative for the new decade’s crosscutting developments and challenges. In this article, the author contends that the mission theology of the 2010 Lausanne Congress no longer addresses the contemporary complex reality of a multifaith context occasioned by refugee crises in Kenya. The article will also describe the Somali refugee situation in Nairobi, Kenya, occasioned by political instability and violence in Somalia. Finally, the article will propose a methodology for performing missions for interfaith engagement in Nairobi’s Eastleigh refugee centers in the post Cape Town Commitment era. The overall goal is to provide mainstream evangelical mission models that are biblically sound, culturally appropriate, and tolerant to the multifaith diversity in conflict areas.

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van Dyck, Steven. "Sola Scriptura in Africa: Missions and the Reformation Literacy Tradition." Evangelical Quarterly 90, no. 1 (April 26, 2019): 61–87. http://dx.doi.org/10.1163/27725472-09001004.

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This theoretical reflection addresses issues arising in the history of world Christianity, in particular regarding mission churches in Africa since the nineteenth century. The article first evaluates the development of oral, manuscript and print communication cultures in western culture, and their influence since the first century in the Church. Modernity could only develop in a print culture, creating the cultural environment for the Reformation. Sola Scriptura theology, as in Calvin and Luther, considered the written Word of God essential for the Church’s life. The role of literacy throughout Church history is reviewed, in particular in the modern mission movement in Africa and the growing African church, to show the importance of literacy in developing a strong church. In conclusion, spiritual growth of churches in the Reformation tradition requires recognition of the primacy of print culture over orality, and the importance of a culture of reading and study.

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Andrew Fyodorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Three Images of Religious Obedience in Islam and Christianity." Islamovedenie 11, no. 3 (September 30, 2020): 48–56. http://dx.doi.org/10.21779/2077-8155-2020-11-3-48-56.

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The article provides a comparative analysis of the interpretations of religious obedience in Islam and Christianity. The topic of obedience as a religious virtue is being actualized in con-nection with the numerous destructive challenges and global problems of our time. Three sides of religious obedience are highlighted: humility, patience and loyalty. It has been established that the main differences in the interpretation of religious obedience between Islam and Christianity are associated with the understanding of the nature of the subject, object and method of obedi-ence. The subject of obedience in Islam: a person as the deputy of Allah on earth, an imperfect, but not god-like person with a mission prescribed or predetermined by the will of Allah. The ob-ject of obedience in Islam is the relatively perfect world created by God and the world order, which the believer must maintain. This is precisely the meaning of obedience in Islam. The sub-ject of obedience in Christianity: a fundamentally imperfect, weak, sinful person. The object of humility in Christianity: an imperfect, God-made world that should be accepted as it is without trying to transform it. The meaning of humility in Christianity: internal self-improvement, cor-rection of one's spiritual imperfection and acceptance of an imperfect world. Islamic submission is immanent, since oriented towards the earthly world, and Christian submission is transcenden-tal, for it is directed towards the other world, the spiritual world. Religious patience as one of the main virtues of the believer thus provides civic loyalty in different ways in Islam and Christiani-ty. In Islam, through the divine authorization of social reality, and in Christianity, through its de-valuation. Despite significant differences, both in Islam and in Christianity, religious obedience in all its three faces acts as a factor in the socio-political stability of the existing society.

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Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "World Christianity and Mission 2021: Questions about the Future." International Bulletin of Mission Research 45, no. 1 (December 22, 2020): 15–25. http://dx.doi.org/10.1177/2396939320966220.

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This article marks the thirty-seventh year of including statistical information on World Christianity and mission in the International Bulletin of Mission Research. This year it includes details on some of the most frequently asked questions in quantifying mission and global Christianity: the number of missionaries worldwide, global access to the gospel, and the burgeoning Pentecostal/Charismatic movement. The article also provides brief methodological reflections on how the future of this kind of research might change, given the realities of COVID-19.

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King, David P. "The West Looks East: The Influence of Toyohiko Kagawa on American Mainline Protestantism." Church History 80, no. 2 (May 13, 2011): 302–20. http://dx.doi.org/10.1017/s0009640711000023.

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Toyohiko Kagawa served as the leading Christian voice in Japan from the 1920s through the 1940s. While nationally respected throughout Japan, he also became a hero among American Protestants. Kagawa's popularity in the West rose during a time of transition for mainline Protestantism. The American mainline's optimism and dominance as the religious “establishment” began to falter. It faced both religious and economic depression, internal theological divisions, and a reassessment of their mandate for missions. In the 1930s, mainline Protestants in America were searching for a voice, and Kagawa provided one. Long before the recent scholarship on the rise of global Christianity, the mainline had turned to World Christianity as a model. It was not simply Kagawa's message as a world statesman, however, that drew American Protestants. They also employed him as a symbol for their own aims and ambitions. At a time of reevaluating the foreign mission enterprise, Kagawa and an indigenous Eastern church reminded the mainline of past success while promising hope for the future. As an interpreter of social issues, Kagawa likewise spoke a contemporary idiom. For a short time, the Japanese Christian Toyohiko Kagawa became a Western hero, but a hero shaped through a particular Western lens.

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Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "World Christianity and Mission 2020: Ongoing Shift to the Global South." International Bulletin of Mission Research 44, no. 1 (October 16, 2019): 8–19. http://dx.doi.org/10.1177/2396939319880074.

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This article marks the thirty-sixth year of including statistical information on World Christianity and mission in the International Bulletin of Mission Research. We report on some of the major findings of the new World Christian Encyclopedia, 3rd edition (Edinburgh University Press, 2019), including the fall and rise of the world’s Christian population, the continued shift of Christianity to the Global South, the decline of religious liberty, and complicating trends in mission.

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Stasson, Anneke. "Modern Marital Practices and the Growth of World Christianity During the Mid-Twentieth Century." Church History 84, no. 2 (May 15, 2015): 394–420. http://dx.doi.org/10.1017/s0009640715000116.

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Studies concerned with modernity, mission Christianity, and sexuality generally address how western, Christian gender ideologies have affected women or how they have affected modernization. This article approaches the nexus of modernity, Christianity, and sexuality from a different angle. One of the notable consequences of modernization was that young people in industrializing nations began demanding the right to choose their own spouse and marry for love. Several scholars have noted the connection between modernization and spouse self-selection, but none have explored the relationship between Christianity's endorsement of spouse self-selection and its global appeal during the mid-twentieth century. This article examines a collection of letters written by young Africans to missionary Walter Trobisch after reading his popular 1962 book, I Loved a Girl. These letters suggest that Christianity's endorsement of spouse self-selection and marrying for love gave it a kind of modern appeal for young people who were eagerly adopting the modern values of individualism and self-fulfillment. The practice of prayer provided relief to young people who were struggling to navigate the unfamiliar realm of dating in the modern world.

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van Herwaarden, Jan. "Erasmus and the Non-Christian World." Erasmus Of Rotterdam Society Yearbook 32, no. 1 (2012): 69–83. http://dx.doi.org/10.1163/18749275-00000006.

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Throughout his writings, Erasmus emphasized the necessity of reform within the Latin Christian world in order to protect Christian community better against Schismatics and Turks on the eastern and south-eastern borders and to bring Christianity to the New World, which was in Erasmus’ eyes a Land of Promise. All this places Erasmus in an oppressive dilemma: the defence of Latin Christianity and the mission to the New World could not be realized without the violence of war, which Eramus abhorred but nevertheless justified.

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Irvin, Dale. "Ecumenical Dislodgings." Mission Studies 22, no. 2 (2005): 187–206. http://dx.doi.org/10.1163/157338305774756595.

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AbstractEcumenics and missions through much of the 20th century were closely related disciplines. In recent years mission studies has matured significantly in coming to grips with a new world Christian reality. The ecumenical movement on the other hand has not fared so well. A renewed effort to relate Christianity to its local projects across the historical landscape of the globe, which was intrinsic to the 20th century ecumenical project, is called for, along with a renewed effort to understand what fellowship and visible unity mean for world Christianity today. The ecumenical movement must become engaged in a fresh way in border crossing and territorial dislodging. Border crossing was intrinsic to the New Testament understanding of the faith. Moving to the margins, crossing social and cultural frontiers, defined the apostolic movement. The dispersal of the apostles was as fundamental to the Christian identity as their gathering in eucharistic unity. A consciousness of such dispersal is necessary for ecumenical life today. The modern missionary movement brought about such dispersal through its deterritorialization of the Christian religion. Those who continue to think that Christianity belongs to the West are still in the grips of the Christendom mentality. To this end Christianity must shed its territorial complex in order to recover its true identity. Ecumenical renewal will be found in being dislodged from its Christian homelands, and the entire Christian community is under the imperative not only to missionize, but to be missionized, to be transformed by the renewing of its collective and individual minds in this manner. To this end we need to become uncomfortable with inherited identities of language, tribe, and nation, to regard all lands and all identities, including our existing Christian ones as foreign places, in order to move in the light of the divine community that awaits us still.

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Gardina Pestana, Carla. "The Missionary Impulse in the Atlantic World, 1500-1800: Or How Protestants Learned to be Missionaries." Social Sciences and Missions 26, no. 1 (2013): 9–39. http://dx.doi.org/10.1163/18748945-02601001.

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Advocates of European expansion often justified their acquisition of territories in terms of the imperative to spread Christianity to non-believers. While Iberian Catholics converted large numbers of native Americans and later Africans imported as slaves within their New World colonies, Protestant colonizers were relatively slow to embrace the missionary imperative. This essay seeks to explain why that was the case, and to do so by considering doctrinal, institutional and political impediments. It shows how Protestants did finally put missions not only to their fellow Europeans but also to Native Americans and to slaves at the center of their imperial project.

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Yu, K. Kale. "Korea's Confucian Culture of Learning as a Gateway to Christianity: Protestant Missions in the Late Nineteenth and Early Twentieth Centuries." Studies in World Christianity 22, no. 1 (April 2016): 37–56. http://dx.doi.org/10.3366/swc.2016.0136.

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As Protestant missionaries landed on Korean shores in the late nineteenth century, a great deal of effort went into creating a Christian identity using literacy and literature as cornerstones of missional strategy that would become the benchmark of the Christian experience for Koreans. The relationship between the Protestant missions' emphasis on reading and Korea's Confucian culture of learning is of particular importance for an understanding of the growth of Christianity in Korea because Christianity's close association with literacy and sacred writings energised the Confucian imagination of Korean culture. Perceiving the reading of Christian literature, including the bible, as a salient way to salvation, Koreans turned to reading and memorising the scriptures to experience the manifestation of God's revelation. The high respect afforded to education and learning as a dominant cultural value constitutes an important, if overlooked, element in the replication of faith in Korean society that reproduced the gospel under their own familiar terms.

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Witmer, Andrew. "Agency, Race, and Christianity in the Strange Career of Daniel Flickinger Wilberforce." Church History 83, no. 4 (December 2014): 884–923. http://dx.doi.org/10.1017/s0009640714001164.

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For several decades, agency has been a central concept in the historical study of Christian missions, yet it remains more frequently invoked than analyzed. This article explores the formulation of evangelical protestant beliefs about human agency in the context of efforts to evangelize the world. It does so by examining the fraught relationship between a Sierra Leonean Christian missionary named Daniel Flickinger Wilberforce and the United Brethren in Christ, an American denomination that first championed and later disfellowshipped him. Wilberforce experienced a fleeting American celebrity during the late nineteenth and early twentieth centuries, largely because his story could be told to promote competing interpretations of African agency. This article details the temporal and spatial components of evangelical conceptions of heathenism and human agency, their use by Wilberforce, and their collision with notions of human nature grounded in scientific racism. It draws on private and public interpretations of Wilberforce's story, including his dramatic fall from favor among his evangelical supporters, to argue that historical constructions of agency informed and were shaped by missionary activity. The recovery of Wilberforce's story, and of the debates that swirled around him, advances a new way of studying the relationship between agency and Christian missions.

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Poitras, Edward W. "Book Review: Classic Texts in Mission and World Christianity." Missiology: An International Review 23, no. 3 (July 1995): 351–52. http://dx.doi.org/10.1177/009182969502300319.

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Roxborogh, John. "Book Review: Landmark Essays in Mission and World Christianity." Missiology: An International Review 38, no. 3 (July 2010): 366. http://dx.doi.org/10.1177/009182961003800327.

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Kings, Graharm. "Foundations for Mission and the Study of World Christianity." Mission Studies 14, no. 1 (1997): 248–65. http://dx.doi.org/10.1163/157338397x00167.

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AbstractIn this Forum Paper, Henry Martyn Lecturer Graham Kings reflects on three aspects of the legacy of nineteenth century Indian missionary Henry Martyn. The first aspect is that of Martyn as linguist and translator, the second is that of Martyn as a model and inspirer of missionaries, and the third aspect is the legacy of scholarship that Martyn's memory has inspired. Kings focuses particularly on the promise of the newly-relocated Henry Martyn Library at Westminster College, Cambridge.

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Thomas, Norman E. "2010Boston: The Changing Contours of World Mission and Christianity." International Bulletin of Missionary Research 35, no. 1 (January 2011): 10–11. http://dx.doi.org/10.1177/239693931103500106.

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Essamuah, Casely B. "Book Review: Landmark Essays in Mission and World Christianity." International Bulletin of Missionary Research 35, no. 1 (January 2011): 51–52. http://dx.doi.org/10.1177/239693931103500124.

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Friede, Eric, and Paul F. Stuehrenberg. "Researching World Christianity: Doctoral Dissertations on Mission since 1900." International Bulletin of Missionary Research 29, no. 4 (October 2005): 188–89. http://dx.doi.org/10.1177/239693930502900406.

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Dries O.S.F., Angelyn. "“Awash in a Sea of Archives”: Key Research Sources in the United States for the Study of Mission and World Christianity." Theological Librarianship 5, no. 2 (May 15, 2012): 23–28. http://dx.doi.org/10.31046/tl.v5i2.232.

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The essay describes some holdings from five key mission archives in the United States, with the suggestion that mission archives can prove a valuable source to understand the intersection between mission and world Christianity and can raise questions about the relationship of one to the other, especially since the fulcrum of Christianity has shifted from Europe and North America to areas once considered “mission countries.” The sources hold a myriad of further research possibilities, that include the visual and performing arts in relation to inculturation; literature, the history of print, other media, and technology; the history of museums; maps, geography and perceptions of the world; economics/business; oral history, church history, Christianity in particular countries, the reception of the Second Vatican Council of the Roman Catholic Church in “Third World” churches; and, transoceanic networks with implications for local churches.

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Petzke, Martin. "The Global “Bookkeeping” of Souls: Quantification and Nineteenth-Century Evangelical Missions." Social Science History 42, no. 2 (2018): 183–211. http://dx.doi.org/10.1017/ssh.2017.50.

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This article combines perspectives of the sociology of quantification and field theory in analyzing the emergence of a field of global evangelical missions. Drawing analogies to Werner Sombart's thesis on the relationship of double-entry bookkeeping and the genesis of capitalism, it shows how the introduction of statistical methods and accounting techniques into the realm of missions in the nineteenth century constructed a visibility of a global distribution of religious adherents that spurred, oriented, and perpetuated an interorganizational sphere geared toward the conversion of the world to Christianity. The article identifies the soteriological and eschatological prerequisites that led to the coalescence of demographic notions and missionary perspectives and draws attention to the extensive reporting system of missionary societies that further consolidated logics of “bookkeeping” in missions. It argues that this ongoing evangelical missionary enterprise is an instance of a more general mechanism of quantification spawning a social field dedicated to the maintenance or alteration of particular “quantities.”

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Tutino, John. "Capitalism, Christianity, and Slavery: Jesuits in New Spain, 1572–1767." Journal of Jesuit Studies 8, no. 1 (December 15, 2020): 11–36. http://dx.doi.org/10.1163/22141332-0801p002.

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Abstract The Jesuits arrived in New Spain in the 1570s and soon became participants in a dynamic world of silver capitalism at the center of the early modern global economy. They launched money-making enterprises to sustain their missions, churches, and schools (colegios) that relied upon enslaved African producers alongside indigenous workers in complex labor arrangements. The diversity of labor at the Jesuit-run Santa Lucía and Xochimancas estates contrast with the heavier reliance on enslaved African labor at Jesuit sugar plantations in Brazil. The article analyzes a key eighteenth-century Jesuit text, the Instrucciones a los hermanos jesuitas administradores de haciendas, to show how the Jesuits in New Spain conceived of their management of enslaved people and negotiated the contradictions between the spiritual and secular challenges of the boom era of silver capitalism.

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Dries, Angelyn. "“National and Universal”: Nineteenth- and Twentieth-Century Catholic Missions and World Christianity in The Catholic Historical Review." Catholic Historical Review 101, no. 2S (2015): 242–73. http://dx.doi.org/10.1353/cat.2015.0045.

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Harris, Trudier. "Christianity’s Last Stand: Visions of Spirituality in Post-1970 African American Women’s Literature." Religions 11, no. 7 (July 18, 2020): 369. http://dx.doi.org/10.3390/rel11070369.

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Christianity appealed to writers of African descent from the moment they set foot on New World soil. That attraction, perhaps as a result of the professed mission of slaveholders to “Christianize the heathen African,” held sway in African American letters well into the twentieth century. While African American male writers joined their female counterparts in expressing an attraction to Christianity, black women writers, beginning in the mid-twentieth century, consistently began to express doubts about the assumed altruistic nature of a religion that had been used as justification for enslaving their ancestors. Lorraine Hansberry’s Beneatha Younger in A Raisin in the Sun (1959) initiated a questioning mode in relation to Christianity that continues into the present day. It was especially after 1970 that black women writers turned their attention to other ways of knowing, other kinds of spirituality, other ways of being in the world. Consequently, they enable their characters to find divinity within themselves or within communities of extra-natural individuals of which they are a part, such as vampires. As this questioning and re-conceptualization of spirituality and divinity continue into the twenty-first century, African American women writers make it clear that their characters, in pushing against traditional renderings of religion and spirituality, envision worlds that their contemporary historical counterparts cannot begin to imagine.

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Paas, Stefan. "Mission from Anywhere to Europe." Mission Studies 32, no. 1 (April 10, 2015): 4–31. http://dx.doi.org/10.1163/15733831-12341377.

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World Christianity entails a multi-centric Christianity, and mission from anywhere to anywhere. Today, any place can be a mission base and a mission field at the same time. According to Andrew Walls this may lead to a new “Ephesian moment” in Christianity. To what extent this is happening can only be found out, however, by doing actual research into local encounters of different Christianities. In this article three post-War missionary movements to Europe are subjected to scrutiny: American evangelicals, who came to Europe after the Second World War; African immigrants, who started to plant churches in the 1980s; and Australian neo-Pentecostals, who have recently extended their missionary efforts to European cities. Especially, attention is paid to their views of Europe and European churches, their methods of mission, and how they are received by Europeans. This analysis forms the basis of several missiological reflections regarding mission in secularized (Western) Europe, with a view to the realization of “Ephesian moments”. It is demonstrated that the late modern missionary movement to Europe is determined to a large extent by globalizing tendencies, which threaten local expressions of Christianity. Also, some stereotypical pictures of Europe, as they are held by missionaries, are challenged. Different approaches are suggested in order to have a genuine encounter between different kinds of Christianity on the European mission field.

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Goff, Philip. "“We Have Heard the Joyful Sound”: Charles E. Fuller's Radio Broadcast and the Rise of Modern Evangelicalism." Religion and American Culture: A Journal of Interpretation 9, no. 1 (1999): 67–95. http://dx.doi.org/10.1525/rac.1999.9.1.03a00030.

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The message that Grace Fuller had awaited for years arrived at her cabin in the San Bernardino mountains. Here, she sought relief from the Southern California heat that aggravated her tuberculosis, for which there was no easy treatment in 1916. Her husband, Charles, had gone to church alone in Los Angeles to hear Paul Rader, the boxer-turned-evangelist. There, Charles converted to fundamental Christianity. Unable to contain his excitement, he informed her of his call to missions, probably Africa. Certain the heat would do her in, Grace's gratitude for Charles's religious experience was tempered by the idea of being a missionary. She thought to herseif, “I'll go with him anywhere in the world, but oh, my goodness, I hope it isn't to a hotclimate!”

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Arrington, Aminta. "Becoming a world Christian: Hospitality as a framework for engaging Otherness." International Journal of Christianity & Education 21, no. 1 (January 24, 2017): 26–38. http://dx.doi.org/10.1177/2056997116674972.

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Hospitality is the Christian imperative of welcoming the stranger to our table, which serves as a living metaphor for the salvation God extends to all of us, welcoming us as sinners to his table of abundance. As we transition from the era of missions to the era of world Christianity, a hospitality framework is helpful for the concomitant task of developing world Christians. In this article I describe a Hospitality Project I assigned that required my students to read and reflect on the Christian practice of hospitality, and then to extend hospitality to someone from another culture. I suggest that hospitality is an appropriate framework for the development of world Christians because it cultivates empathy through intentional listening and learning, is inherently reciprocal as all bring gifts to the table, and engenders transformation because it forces us to leave familiar structures and view life through the eyes of the Other.

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Journal articles on the topic 'Missions and World Christianity'

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