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Zeitschriftenartikel zum Thema „Christianity – global“

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Autor: Grafiati
Veröffentlicht am 25. Juli 2024
Zuletzt aktualisiert am 31. Juli 2024

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1

이찬석. „From Global Christianity to Glocal Christianity“. Theological Forum 73, Nr. ll (September 2013): 287–318. http://dx.doi.org/10.17301/tf.2013.73..010.

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2

Frederiks, Martha. „“Microcosm” of the Global South“. Exchange 48, Nr. 4 (14.11.2019): 313–33. http://dx.doi.org/10.1163/1572543x-12341538.

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Abstract This article investigates the discursive triangulation of migrant Christianity in Europe, European Christianity and Christianity in the ‘global South’ in certain world Christianity discourses, with particular attention for the representation and discursive functionality of migrant Christianity within this triangulation. It argues that this triangulation is brought into play to underscore the binary of the vibrancy and growth of Christianity in the ‘global South’ on the one hand and the decline and decay of European Christianity on the other, and that both the selective representation of migrant Christianity and its discursive functionality within triangulation aim to reinforce this binary. The article also argues that this binary forms the fulcrum of a particular conceptualization of world Christianity as a postcolonial project, theorized by Lamin Sanneh, and shows how this postcolonial agenda fashions the representation of migrant Christianity in Europe. The article concludes with a discussion of some of the problematic presuppositions of this construct.
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BARRON, Joshua Robert, und Martin MUNYAO. „In memory of those who went before, in honor of those who follow behind: Introducing African Christian Theology.“ African Christian Theology 1, Nr. 1 (31.03.2024): 1–5. http://dx.doi.org/10.69683/4yys6m08.

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Describing the shift of World Christianity from the Global North to the Global South, Mark Noll posited that “as much as the new shape of Christianity in the world affects general world history, much more does it influence matters of Christian belief and practice.”1 Given global Christianity’s shift to the South, Christian beliefs and practices in recent decades have not been driven by Western Christian theology. Nearly thirty years ago, western scholars recognized that the majority of Christians on the face of the earth are found in Africa, Asia, and Latin America — and that “the proportion . . . grows annually.”2 Therefore, in retrospect and prospect, global Christianity is increasingly envisioned to be highly influenced by non-Western Christian theologies. For example, diaspora missiologists are consistently reminding us that the global church is thriving because of the movement of Africans across the world.3 Africans migrating to North America and Europe are planting churches in areas where traditional Christianity has been declining.
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Huang, Jianbo, und Mengyin Hu. „Trends and Reflections“. Review of Religion and Chinese Society 6, Nr. 1 (01.04.2019): 45–70. http://dx.doi.org/10.1163/22143955-00601004.

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Christianity in China has achieved a rapid growth in population since the 1980s. This article mainly reviews empirical studies on Christianity from 2000 to the present. Drawing on statistics from the China Academic Journal Network Publishing Database (cajd), this article begins with an analysis of the trends in both quantity and research interests of large-scale empirical studies. Categories of churches are defined and applied to the analysis of various topics related to Christianity in China and to academic questions addressed by Chinese scholars. The article also discusses theoretical frameworks used to explain the dynamics behind the revival of Christianity and studies of the social functions of Christian churches. In addition, the article reviews investigations of Christianity in social life in contemporary China, studies of religious boundaries and civil society, the causal relationship between Christianity and economic development, its functions in urbanization, and other related subjects. It ends with discussions of Christianity’s global dimension, its identity as a global religion, and its relation to the emergence of a global China.
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Kollman, Paul V. „After Church History? Writing the History of Christianity from a Global Perspective“. Horizons 31, Nr. 2 (2004): 322–42. http://dx.doi.org/10.1017/s0360966900001572.

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ABSTRACTRecent efforts to write the global history of Christianity respond to demographic changes in Christianity and use “global” in three ways. First, “global” suggests efforts at more comprehensive historical retrieval, especially to place the beginnings of Christian communities not within mission history but within the church history in those areas. Second, “global” can refer to the broader comparative perspectives on Christianity's history, especially the history of religions. Finally, “global” can indicate attempts to retell the entire Christian story from a self-consciously worldwide perspective. Recent works also raise new theological and pragmatic challenges to the discipline of church history.
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Friede, Eric. „Atlas of Global Christianity“. Theological Librarianship 3, Nr. 1 (21.04.2010): 53–56. http://dx.doi.org/10.31046/tl.v3i1.137.

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7

Smith, Susan. „Global Christianity: Contested Claims“. Mission Studies 26, Nr. 1 (2009): 113–14. http://dx.doi.org/10.1163/157338309x450228.

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8

Vasquez, M. A. „Tracking Global Evangelical Christianity“. Journal of the American Academy of Religion 71, Nr. 1 (01.03.2003): 157–73. http://dx.doi.org/10.1093/jaar/71.1.157.

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9

van der Meulen, Marten, und Kim Knibbe. „Global Christianity: Contested Claims“. Exchange 38, Nr. 4 (2009): 400–401. http://dx.doi.org/10.1163/016627409x12474551163934.

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10

Kuttiyanikkal, Cyril. „Global Christianity: Contested Claims“. Exchange 36, Nr. 4 (2007): 419–21. http://dx.doi.org/10.1163/157254307x225557.

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11

Wijsen, Frans. „Global Christianity: A European Perspective“. Exchange 38, Nr. 2 (2009): 147–60. http://dx.doi.org/10.1163/157254309x425382.

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AbstractReflecting from a European perspective upon the shift of the centre of gravity of Christianity to the global South, the author explores the implications of this shift for intercultural communication and hermeneutics within world Christianity. Are North-South relationships within world Christianity simply to be reversed, and does European Christianity end up exclusively at the receiving end? Discussing his studies of Christian immigrants in The Netherlands, the author states that the struggle between Western and non-Western Christians is a struggle about the values of modernity. This is shown in de debates about abortion, single sex marriages and euthanasia. The author holds that European theologians cannot simply return to pre-modern values, stick to modern universalism or be satisfied with post-modern relativity. They must develop further a trans-modern hermeneutic.
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12

Franklin, Kirk. „Leading in Global-Glocal Missional Contexts: Learning from the Journey of the Wycliffe Global Alliance“. Transformation: An International Journal of Holistic Mission Studies 34, Nr. 4 (17.08.2017): 282–300. http://dx.doi.org/10.1177/0265378817724343.

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The journey of the Wycliffe Global Alliance (WGA) is an example of how some paradigm shifts are influencing leading in mission. Since Christianity is both an agent and product of globalization, its beliefs have spread from one source to another, crossing religious, linguistic and cultural contexts. As a result, there are polycentric or multiple centres of influence since Christianity has homes within a diversity of contexts. This carries with it various implications including how partnering in mission needs to be deconceptualized through greater emphasis on friendship. In order for this to happen as a missiological principle, third spaces may need to be created. Viewed against the backdrop of church and mission agency leadership, structures may be ‘stuck in the Industrial Era’ (Uhl-Bien et al., 2007: 298). Therefore, the stage is set for exploring how these and other themes influence leadership in God’s mission.
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Barreto, Raimundo C. „World Christianity and Global Justice“. Ecumenical Review 74, Nr. 1 (Januar 2022): 16–31. http://dx.doi.org/10.1111/erev.12671.

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14

Svystunov, Serhii Viktorovych. „Global Transformations of Postmodern Christianity“. Ukrainian Religious Studies, Nr. 35 (09.09.2005): 54–68. http://dx.doi.org/10.32420/2005.35.1596.

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Globalization is a manifestation of total scientific and technological progress, which, given the development of communication, liberalization of all spheres of social and economic life, gives its participants the opportunity to maximize profits, as well as imitate the convergence of people, standardization of life, transformation of national cultures and denominations. Globalization, as a modern complex phenomenon, has certainly many precursors. The holders of great empires and many political adventurers sought the global, global, comprehensive power.
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15

Hof, Eleonora. „Het gewicht van het zwaartepunt: Recht doen aan het wereldchristendom“. NTT Journal for Theology and the Study of Religion 68, Nr. 4 (18.11.2014): 261–76. http://dx.doi.org/10.5117/ntt2014.68.261.hof.

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Uncritically claiming that Christianity’s centre of gravity has shifted from the West to the global South is problematic because such a claim does not pay sufficient attention to the underlying power dynamics at play. I critique the popular conception of World Christianity where the West is tacitly omitted from the ‘World’ of World Christianity and therefore retains its normative character. Furthermore, I critique the usage of the concept of centre of gravity, because it perpetuates the language of power. Dismantling the binary between the West and ‘the rest’ involves both a theological reappropriation of centre and periphery and renewed attention to the history of Christianity.
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Jeyaraj, Daniel. „Migration and the Making of Global Christianity“. International Bulletin of Mission Research 46, Nr. 2 (30.01.2022): 247–53. http://dx.doi.org/10.1177/23969393221073984.

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This book documents how Christian migrants from the origins of Christianity until 1500 helped establish Christianity as a world religion. Its sociohistorical methodology identifies and celebrates the contributions of ordinary Christian migrants in cross-cultural and transnational contexts. It argues that Christian missionary engagements are often incorrectly associated with empire and institutional authorities; in reality, however, most of the cross-cultural missionary work was done by ordinary Christian women and men who migrated for various purposes. This book thus embodies a new historiography based on migration, providing ample evidence of the reality, complexity, and relevance of migration for World Christianity.
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Murray, Kirsteen. „Norris, Christianity: A Short Global History“. Studies in World Christianity 9, Nr. 1 (April 2003): 136–37. http://dx.doi.org/10.3366/swc.2003.9.1.136.

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18

Whitmore, William. „Global perspectives on Sports and Christianity“. Practical Theology 14, Nr. 4 (04.07.2021): 380–81. http://dx.doi.org/10.1080/1756073x.2021.1964181.

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19

Fukuyama, Francis, und Karla Poewe. „Charismatic Christianity as a Global Culture“. Foreign Affairs 74, Nr. 2 (1995): 144. http://dx.doi.org/10.2307/20047054.

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20

Doble, Dr Peter. „Atlas of global Christianity: 1910–2010“. British Journal of Religious Education 33, Nr. 3 (September 2011): 357–59. http://dx.doi.org/10.1080/01416200.2011.595930.

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21

Okpalaeke, Patrick Chukwudike. „Global Perspectives on Sports and Christianity“. International Journal of the History of Sport 36, Nr. 9-10 (03.07.2019): 932–33. http://dx.doi.org/10.1080/09523367.2019.1636593.

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22

Cartledge, Mark J. „Global Renewal Christianity in Four Volumes“. Pneuma 42, Nr. 1 (16.04.2020): 91–106. http://dx.doi.org/10.1163/15700747-04103028.

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23

Mortensen, Viggo. „What is Happening to Global Christianity?“ Dialog: A Journal of Theology 43, Nr. 1 (März 2004): 20–27. http://dx.doi.org/10.1111/j.0012-2033.2004.00184.x.

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24

Townsend, Joan B., und Karla Poewe. „Charismatic Christianity as a Global Culture“. Anthropologica 37, Nr. 1 (1995): 102. http://dx.doi.org/10.2307/25605801.

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25

Poloma, Margaret M., und Karla Poewe. „Charismatic Christianity as a Global Culture“. Journal for the Scientific Study of Religion 34, Nr. 2 (Juni 1995): 274. http://dx.doi.org/10.2307/1386777.

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26

Jongeneel, Jan A. B. „Atlas of Global Christianity, 1910-2010“. Exchange 40, Nr. 2 (2011): 211–14. http://dx.doi.org/10.1163/157254311x562062.

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27

Robert, Dana L. „Shifting Southward: Global Christianity since 1945“. International Bulletin of Missionary Research 24, Nr. 2 (April 2000): 50–58. http://dx.doi.org/10.1177/239693930002400201.

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28

Woodberry, Robert D. „Book Review: Atlas of Global Christianity“. International Bulletin of Missionary Research 34, Nr. 1 (Januar 2010): 50. http://dx.doi.org/10.1177/239693931003400113.

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29

Yong, Amos. „Atlas of Global Christianity 1910-2010“. Pneuma 33, Nr. 1 (2011): 168–69. http://dx.doi.org/10.1163/157007411x555045.

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30

Bayne, Brandon, und Zara Surratt. „Christianity, Native Americans, and Global Indigeneity“. Church History 92, Nr. 4 (Dezember 2023): 1055–60. http://dx.doi.org/10.1017/s0009640724000027.

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31

Appiah, Simon Kofi. „Thinking Africa in Postmission Theology: Implications for Global Theological Discourse“. Exchange 51, Nr. 4 (22.12.2022): 343–60. http://dx.doi.org/10.1163/1572543x-bja10007.

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Abstract It is necessary to consider the place of Africa in postmission theology, described here as ‘postmissionality,’ because of the high Christian percentage of the African population. This demography means that Africa is now, more than ever before, of great significance to global Christianity. In the same vein, it reveals that Christianity is an important variable in the development of Africa. The relevance of this dialogical relationship between Africa and Christianity extends beyond Africa into global Christianity, which is today experienced as the innovative realization of the Christian religion in de-imperializing contests. This paper discusses three – political/liberationist, multicultural/pluralism, and Pentecostal – of the many aspects of ‘postmissionality’ and shows how they can influence and advance the development of global theological discourse.
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Johnson, Todd M., Gina A. Zurlo, Albert W. Hickman und Peter F. Crossing. „Christianity 2017: Five Hundred Years of Protestant Christianity“. International Bulletin of Mission Research 41, Nr. 1 (26.10.2016): 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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Brandner, Tobias. „Emerging Christianity in Cambodia: People Movement to Christ or Playground for Global Christianity?“ International Bulletin of Mission Research 44, Nr. 3 (16.10.2019): 279–89. http://dx.doi.org/10.1177/2396939319879556.

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Present-day Christianity in Cambodia is less than thirty years old; virtually all traces of its earlier history were eradicated by the Khmer Rouge. The article offers a portrait of this young church and introduces mission patterns, growth factors, and challenges for this emerging church. It critically discusses the entanglement of global and local factors, as well as the diversity of mission agents engaged in Cambodia. The article concludes that churches successfully present themselves as a training ground for emerging global citizens, attracting young people to a faith movement that connects them with a global network.
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34

Weaver, John B. „Theological Libraries and “The Next Christendom:” Connecting North American Theological Education to Uses of the Book in the Global South“. Theological Librarianship 1, Nr. 2 (19.11.2008): 38–48. http://dx.doi.org/10.31046/tl.v1i2.45.

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Survey of the past thirty years of librarian literature on the documentation of world Christianity indicates a number of trends in theological librarianship, including a relative inattention to the connection between the documentation of world Christianity in ATLA libraries, and the needs of theological researchers in North America. A trilogy of recent books by Philip Jenkins on the globalization of Christianity argues for the significance of the writings of the “global South” to reading habits in the “global North.” Based on the work of Jenkins and other scholars, this paper identifies ten specific connections between North American theological education and the documentation of world Christianity – connections that are rooted in the uses of the book in the global South. These are reasons for increased promotion and support of the documentation of world Christianity among ATLA libraries.
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Sanecka, Anna. „Christianity Facing the Ageing of Global Population“. Journal of Education Culture and Society 6, Nr. 2 (02.01.2020): 240–56. http://dx.doi.org/10.15503/jecs20152.240.256.

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The ageing population is a great challenge for the whole world including churches, Christian communities, Christian families and the so-called “Christian countries”. The respect and support for elderly people is almost a common rule of social life in developed countries regardless of religious views. But in the Christian world this obligation has very strong religious justification – obligation enshrined in the Commandments of Old (the fourth/fifth Commandment) and New (the second one of The Greatest Commandments of Love) Testaments. Therefore between the Christianity – understood as a set of different communities sharing their beliefs in Jesus Christ – and aging population there are many very different connections including among others: honour and respect, privilege, obligations, giving – receiving relations, duty, charity, solidarity, dependency. They are present both in the teaching and the practice of different Christian communities starting with Churches, through NGOs and Christian societies, ending with Christian families. The paper shows some of these connections. It also tries – based on a case of Poland – to answer the question whether the Christianity is ready to face the aging of global population.
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Jenkins, Philip. „Christianity: A Global History, by David Chidester“. Chesterton Review 27, Nr. 1 (2001): 145–49. http://dx.doi.org/10.5840/chesterton2001271/290.

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37

Tytarenko, Vita Volodymyrivna. „Charismatization of Christianity as a global trend“. Ukrainian Religious Studies, Nr. 35 (09.09.2005): 151–67. http://dx.doi.org/10.32420/2005.35.1603.

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Religion as a complex socio-cultural phenomenon, which is inherent in the history of mankind at all stages of its development, cannot lie apart from global human processes. In the context of changing paradigms of human thinking, mass secularization of social consciousness, scientific and technological and information revolution, social and ecological cataclysms, modern Christianity is forced to answer "the challenge of time", to seek and offer man such spiritual grounds of his life that will help him to find answers existential inquiries in a rapidly changing world.
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Oladipo, Caleb O. „African Christianity: Its scope in global context“. Review & Expositor 113, Nr. 1 (Februar 2016): 85–98. http://dx.doi.org/10.1177/0034637315624897.

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39

Gooren, Henri. „An Introduction to Pentecostalism: Global Charismatic Christianity“. Ars Disputandi 4, Nr. 1 (Januar 2004): 206–9. http://dx.doi.org/10.1080/15665399.2004.10819846.

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40

Heuser, Andreas. „Book Review: Pentecostal Mission and Global Christianity“. International Bulletin of Missionary Research 39, Nr. 1 (Januar 2015): 52–53. http://dx.doi.org/10.1177/239693931503900129.

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41

Ross, Kenneth R., und Todd M. Johnson. „Crafting the Edinburgh Companions to Global Christianity“. International Bulletin of Mission Research 41, Nr. 2 (03.02.2017): 107–20. http://dx.doi.org/10.1177/2396939317691193.

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42

Chesnut, Andrew. „Faith Matters: Christianity, Islam, and Global Politics“. International Studies Review 6, Nr. 2 (Juni 2004): 295–96. http://dx.doi.org/10.1111/j.1521-9488.2004.00406.x.

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43

Garner, Rod. „Book Review: Urban Christianity and Global Order“. Theology 105, Nr. 825 (Mai 2002): 233–34. http://dx.doi.org/10.1177/0040571x0210500324.

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44

Hanciles, Jehu J. „Book Review: Christianity: A Short Global History“. International Bulletin of Missionary Research 27, Nr. 1 (Januar 2003): 43–44. http://dx.doi.org/10.1177/239693930302700119.

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45

Bebbington, David. „Lewis (ed.), Christianity Reborn: The Global Expansion of Christianity in the Twentieth Century“. Studies in World Christianity 11, Nr. 1 (April 2005): 144–45. http://dx.doi.org/10.3366/swc.2005.11.1.144.

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46

LANGE, Hans-Christoph Thapelo. „Grundzüge der Außereuropäischen Christentumsgeschichte“. African Christian Theology 1, Nr. 1 (01.04.2024): 200–201. http://dx.doi.org/10.69683/kxdv3w11.

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One of the defining features of Christianity is its capacity to take root in many different kinds of soils. Its historiography, however, has often focused on recounting the growth it enjoyed in European soil. In his book Koschorke addresses this imbalance with an outline of how widely the seed has been sown outside of Europe, as the title in English, “Outlines of Extra-European Christian History: Asia, Africa and Latin America 1450–2000,” suggests. It is designed to be used as a resource in teaching this subject in which Koschorke presents selected episodes from Christianity’s global history. These highlight both its various local expressions and its global interconnectedness from 1450 to 2000 CE in the regions of Asia, Africa, and Latin-America. Koschorke certainly is no stranger to the subject, having occupied the chair of church history at the University of Munich since 1993 until his retirement, also transforming it into a center for the History of World Christianity.
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47

Ngong, David Tonghou. „Domination and Resistance: Lamin Sanneh, Eboussi Boulaga, and the Reinterpretation of Christianity in Africa“. Exchange 49, Nr. 2 (28.05.2020): 93–109. http://dx.doi.org/10.1163/1572543x-12341557.

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Abstract This article engages the work of two prominent but recently deceased scholars of African Christianity—the Gambian Lamin Sanneh and the Cameroonian Fabien Eboussi Boulaga. It argues that their reinterpretation of Christianity is designed to develop an imagination of resistance in the context of western domination in Africa. Sanneh approaches the matter from a historical perspective through which he narrates the emergence of a new form of Christianity, leading to his important distinction between “world Christianity” and “global Christianity.” Boulaga approaches the issue from the perspective of philosophical theology, through which he developed the “Christic model” as central to appropriating the Christian faith in Africa. The paper argues that one can hardly understand why Sanneh distinguishes between global and world Christianity and why Boulaga develops the radical Christic model, if one fails to locate their work within the framework of problematizing dynamics of western domination in Africa.
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48

Shankar, Shobana. „A Missing Link: African Christian Resonances in the Rise of Indian Muslim and Hindu Missions“. Studies in World Christianity 28, Nr. 2 (Juli 2022): 169–87. http://dx.doi.org/10.3366/swc.2022.0388.

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This essay explores how West Africa became a landscape of religious exchange, creativity and synthesis connecting Africa and South Asia. It follows the lead of Afe Adogame and Jim Spickard, who argue that ‘Africa is not merely a passive recipient of global pressures. It is also a site of religious creativity that has had considerable effect on the outside world. The growth and global influence of the three religious heritages of sub-Saharan Africa – indigenous religions, Christianity and Islam – needs to be understood against the backdrop of mutual influence and exchange at various historical epochs’ ( Adogame and Spickhard 2010 : 2—3). To explore such transformations, I draw on the cases of the Ahmadiyya Muslim missionary movement in Ghana and Nigeria and Hinduism in Ghana. The Ahmadiyya began as a mission to correct Christianity's influence on West Africans, but was transformed by African influence on South Asians into a pluralistic knowledge-seeking movement. In a similar vein, Africans reshaped Hinduism away from cultural isolationism and worldly attachments of the Indian-diaspora Africa towards a spiritual ethic of racial integration and devotionalism that Africans and Indians now share. I conclude by reflecting on how African modes of religious interrelationality – influenced by the historical trajectories of Christianity on the African continent – have been crucial in the polycentrism that world Christianity scholars have revealed.
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Asamoah-Gyadu, J. Kwabena. „Interpreting Contemporary Christianity: Global Processes and Local Identities“. Journal of Religion in Africa 39, Nr. 3 (2009): 355–56. http://dx.doi.org/10.1163/157006609x449919.

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McGee, Gary B. „Book Review: Charismatic Christianity as a Global Culture“. International Bulletin of Missionary Research 21, Nr. 1 (Januar 1997): 38–39. http://dx.doi.org/10.1177/239693939702100122.

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