Relevant bibliographies by topics / Christianity – global

Academic literature on the topic 'Christianity – global'

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Published: 25 July 2024
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Journal articles on the topic "Christianity – global"

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이찬석. "From Global Christianity to Glocal Christianity." Theological Forum 73, no. ll (September 2013): 287–318. http://dx.doi.org/10.17301/tf.2013.73..010.

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Frederiks, Martha. "“Microcosm” of the Global South." Exchange 48, no. 4 (November 14, 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, and Martin MUNYAO. "In memory of those who went before, in honor of those who follow behind: Introducing African Christian Theology." African Christian Theology 1, no. 1 (March 31, 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, and Mengyin Hu. "Trends and Reflections." Review of Religion and Chinese Society 6, no. 1 (April 1, 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, no. 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, no. 1 (April 21, 2010): 53–56. http://dx.doi.org/10.31046/tl.v3i1.137.

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Smith, Susan. "Global Christianity: Contested Claims." Mission Studies 26, no. 1 (2009): 113–14. http://dx.doi.org/10.1163/157338309x450228.

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Vasquez, M. A. "Tracking Global Evangelical Christianity." Journal of the American Academy of Religion 71, no. 1 (March 1, 2003): 157–73. http://dx.doi.org/10.1093/jaar/71.1.157.

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van der Meulen, Marten, and Kim Knibbe. "Global Christianity: Contested Claims." Exchange 38, no. 4 (2009): 400–401. http://dx.doi.org/10.1163/016627409x12474551163934.

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Kuttiyanikkal, Cyril. "Global Christianity: Contested Claims." Exchange 36, no. 4 (2007): 419–21. http://dx.doi.org/10.1163/157254307x225557.

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Dissertations / Theses on the topic "Christianity – global"

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Gornik, Mark R. "Word made global : African Christianity in New York City." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/19810.

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This thesis documents and analyses African churches in New York City, devoting particular attention to the experiences, beliefs and practices of the Church of the Lord (Aladura), the Presbyterian Church of Ghana, and the Redeemed Christian Church of God International Chapel, Brooklyn. Based largely on ethnographic fieldwork, this work engages multiple disciplines including globalisation theory, theology, and global city studies. Section One is devoted to “Formations”, which in three chapters assessed the work of pastors in building congregations, provides an overview of the three focus churches, and offers a broad survey of African Christianity in New York in relationship to the global city. Section Two, “Encounters”, analyses in three chapters the use of prayer, the Bible, and mission at the point of contact between faith and the city. Section Three, “Directions”, explores in two chapters the trajectories of the three churches through the mobility of spiritual geographies and the second generation of membership. The Conclusion suggests a vision of “Catholicity” for how the West can respond to the presence of African Christianity. I contend that New York’s African Christianity is an embodied faith that is growing because of its location in global urban networks, its social importance for everyday life, and its theological meaning to persons in a new setting.
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Birdwell, Kent N. "The Global Lead Programme." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/20892.

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Thesis (MBA)--Stellenbosch University, 2006.
This study project sets out to examine the validity of an idea - an idea to create a study-abroad programme complemented by combining studies with mission work for Christian university undergraduates. In support of this idea, this study researches the overwhelming arguments that would validate the programme. The study then looks into how the programme can be designed and what its desired focus should be. In this study, the author first examines the prominent external forces that justify the programmes' needs. Two prominent forces include the lack of valued, quality leadership roles in today's business community, as well as the coming of a more integrated world where business managers must gain the skills to transact beyond borders. These two forces become the focal point of the education component, while the last external issue examined explores the business mission possibilities for southern Africa. The study then delves to understand how business schools are adapting to the issues of teaching leadership skills and the ability to transact beyond borders. The author finds that even though many schools have responded by adding soft skill courses such as leadership or internationalising their student bodies and curricula, many organisations are still reporting the lack of quality global leaders. With this, many organisations are creating Corporate Universities where they themselves educate their employees through the use of Action Based Learning (ABL). The author thus believes this ABL concept is a most effective tool in not only training for specific functions of business, but also in tacitly improving the soft skills of business management, which is becoming important for today's global leaders. Knowing these external and internal issues, the author studies the potential of such a programme by analysing a Christian university's existing curriculum and ABL missions structure, and then meets with prospective students, deans, professors, and administrators who may desire a programme that combines study abroad with mission work. The findings suggest that the focus of the programme narrow in on global based leadership education complemented with the use of Action Based Learning in the missions field to promote multidisciplined business missions. However, designing this Global Leadership Programme will require a model from which to begin. The author chose the Value Chain concept; however, Porter's (1985) Value Chain concept was thought to be too onerous for developing this short-term programme. The author then describes and illustrates the use of Sviokla and Rayport's Virtual Value Chain model (1994) and chose to use this model in designing the programme. As a result, the subsequent Chapters first establish direction by suggesting vision and mission statements and the Global Lead Programme objectives, and then research the content (what is offered) and context (how the content is offered) components of the model. In the end, the author concludes the study by offering insight into infrastructure (the enabler) considerations and options to enable the Global Lead Programme to grow and succeed.
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Jørgensen, Jonas Adelin. "Jesus imandars and Christ bhaktas two case studies of interreligious hermeneutics and identity in global Christianity." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2006. http://d-nb.info/990746720/04.

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Johnston, Patricia Raeann. "The church on Armenian Street: Capuchin friars, the British East India Company, and the Second Church of Colonial Madras." Diss., University of Iowa, 2015. https://ir.uiowa.edu/etd/1650.

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This dissertation applies ethnographic research to answer a question in the field of religious studies: to what degree does the prevailing world religions paradigm illuminate the interpretation of religious material that cannot easily be fit into a single major religious tradition. Indian Catholicism generally and Tamil Catholicism in particular have been deeply neglected both by scholars of India (who generally assume that Christianity in India is a "foreign" religion more-or-less indistinguishable from the Christianity of European missionaries) and by theologians and historians of Christianity (who often treat non-Western expressions of Christianity as somehow "compromised" by influence from alien religions such as Hinduism). By interrogating the early modern origins of the world religions paradigm and questioning its applicability to the particular case of Tamil Popular Catholicism, I intend to bring about a shift within religious studies and allied theological fields that will allow popular Catholicism to take a more central place within scholarship. The major issue I pursue in this dissertation is the manner in which European expectations about the nature of Christianity as a world religion impede the understanding of non-conforming expressions of Christianity, such as Tamil Popular Catholicism. My primary research agenda is a matter of ethnographically surveying a representative Tamil Catholic site to determine the characteristics of Tamil Popular Catholicism which most differentiate it from European expectations, and later to integrate these these findings with the theological self-definition of Catholic Christianity. Methodologically, my approach combines ethnography with oral history, aiming at a "thick description" of Tamil Popular Catholicism in its various manifestations which can be later used as a basis for theological reflection. Drawing on extensive field research at the St. Antony Shrine at St. Mary's Co-Cathedral in Chennai, I argue that popular, non-Western expressions of Christianity in Tamil Nadu differ from elite interpretations primarily with respect to the questions of exclusivity, openness to other communities, and the place of "magical" or supernatural healing traditions. There are concrete social and political consequences to the proliferation of Western religious categories in India, namely, the unraveling of the previously integrated Tamil religious culture into separate "Catholic" and "Hindu" identities and the social and political marginalization of Tamil Catholics. At the St. Antony Shrine, the local expression of Tamil Popular Catholicism defies description in terms of the prevailing world religions paradigm, which differentiates absolutely between "Christianity" and "Hinduism" and posits the existence of two hermetically-sealed religious communities ("Catholic" and "Hindu") where I argue there is but one (the popular religion of the Tamil people, in which "Hindu" and "Catholic" differ primarily by virtue of caste rather than religious classification or practice). The usual strategy within the world religious paradigm for describing non-conforming Catholic sites is to appeal to the concept of "syncretism," which refers to the mixture of two or more of the world religions into an incoherent third. This term carries heavy pejorative overtones and marginalizes religious phenomena so described, redirecting scholarly attention to religious phenomena that can be described using existing categories. By demonstrating how Western religious categories impede the understanding of a typical, non-eccentric Asian site, I show that the prevailing categories used by Western scholars to analyze religions are Orientalist in origin and logic and in need of drastic redefinition, which I provide in my conclusions by taking recourse to a premodern, Augustinian construction of "religion" which rejects the pluralization of "religions" in favor of a singular definition, circumventing the theological charge of "syncretism" and the legitimization of nationalist or communalist factions formed on the basis of pluralized religious identities.
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Tzan, Douglas D. ""Root hog or die": William Taylor, entrepreneurial self-sufficiency, and the global spread of American frontier Christianity." Thesis, Boston University, 2013. https://hdl.handle.net/2144/12866.

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Thesis (Ph.D.)--Boston University PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
This dissertation offers a close study of American frontier Christianity and its exportation abroad through the career of William Taylor (1821-1902), a Methodist preacher, missionary, author, evangelist, mission promoter, and bishop. In the nineteenth century, a populist Christianity took shape on the expanding American rural frontier. It embraced the religious experiences and energy of ordinary people, was·used to challenge the authority of elites, and created powe1ful new religious leaders. Through revivalism it mobilized its adherents to adopt new forms of organization. Entrepreneurial self- sufficiency, exemplified in the frontier idiom "root hog or die," was valued. In the late nineteenth century, increased global travel and British imperial expansion created new settings similar to those on the American frontier. Taylor's introduction of American frontier Christianity to six continents is reconstructed through historical analysis of newspapers, books, correspondence, and memoirs. He was among the first Protestant missionaries in California and preceded the Reconstruction-era flood of Americans into Palestine. Taylor was the first of a wave of international evangelists to tour Australasia. His introduction of American revivalism played a catalytic role in the South African Revival of 1866. In India, Taylor organized churches among a marginalized population that other Christian missionaries had disregarded. In postwar America, he led a grass-roots missionary movement to challenge his church's leadership. Taylor began missions in South America at a time when liberal political regimes opened the social space necessary for new Protestant missions. He took advantage of European exploration to pioneer new missions in Central Africa. Analysis of Taylor's career reveals a complex interplay between religious belief and social context. Taylor fused his frontier Christianity, a theology informed by the nineteenth century American holiness movement, and his global encounters with different cultures, languages, and religions into a novel and influential theory for Christian mission. In multiple settings, people who already identified themselves as Christians, but for whom that identity had weakened due to migration, social disruption, or marginalization, were most receptive to Taylor's populist, entrepreneurial, and voluntarist style of frontier Christianity.
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Southorn, Dale Edward. "Contextual theological education and pastoral formation in a global church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p075-0068.

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Pemberton, Carrie M. "Feminism, inculturation and the search for a global Christianity : an African example : the Circle of Concerned African Women Theologians." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/272488.

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Kirkpatrick, David Cook. "C. Rene Padilla : integral mission and the reshaping of global evangelicalism." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/21108.

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As Latin American evangelical theologians awoke to dependency on the North in the post-war period, they set the trajectory for a new contextual brand of evangelical Christianity. Ecuadorian Protestant theologian C. René Padilla (b. 1932) coined the term misión integral (integral mission), which first appeared on a public stage in Lausanne at the influential International Congress on World Evangelization of 1974—signalling both the rise of leadership from the Global South and a wider turn toward holistic mission within the global Protestant evangelical community. The concept of misión integral is an understanding of Christian mission that synthesizes the pursuit of justice with the offer of salvation. Padilla utilized the kingdom of God as the central theological motif in this synthesis. The thesis explores the dynamic interplay between Padilla and the global evangelical networks that formed, developed, and diffused misión integral. This first critical study of Padilla is structured thematically in order to provide a more detailed focus on each stage of this process. Earlier studies have largely framed misión integral as responding to Catholic theologies of liberation, beginning in the late 1960s or early 1970s. In contrast, I demonstrate that the origins of misión integral are found within a cluster of political and social forces reshaping post-war Latin America: rural-urban migration flows, the resulting complications of urbanization, and the rapid expansion of the universities, where Marxist ideas of revolutionary change presented a growing appeal to students. When Padilla became convinced of the inadequacy of his received North American evangelical theology of mission to meet such challenges, he began a search for theological materials with which he could address the Latin American context. In doing so, he sought to widen the parameters of an evangelical understanding of Christian mission. Padilla’s response was not purely Latin American nor driven by exclusively Latin American concerns. However, Padilla’s theology developed through a multidirectional and international conversation with a wide variety of interlocutors. Padilla became a metaphorical sponge—appropriating new theological perspectives from his undergraduate and graduate studies at Wheaton College in Illinois, his doctoral work in New Testament at the University of Manchester, the Presbyterian missionary-statesman, John A. Mackay, and the holistic tradition of American women missionaries through his closest colleague and wife Catharine Feser Padilla. This thesis explores these multidirectional conversations that shaped the concept of integral mission, and in doing so provides a corrective to current historiography. The process of developing the contours of integral mission would continue over the next two decades in a further series of transnational theological conversations. Particularly important were those Padilla conducted with the Peruvian Baptist Samuel Escobar and the Fraternidad Teológica Latinoamericana (Latin American Theological Fraternity), the British Anglican John R. W. Stott and the global evangelical movement, and the Argentine Methodist José Míguez Bonino and the ecumenical movement. Padilla’s theological networks cut both ways— influencing him and diffusing his influence to a wider Christian constituency. In focusing on these interlocutors, this thesis provides an assessment of the nature of Padilla’s influence upon the growing acceptance of integral mission within global evangelicalism. Today, the language of integral mission is being increasingly adopted by evangelical mission and relief organizations, evangelical political activists, official congress declarations, and Protestant ecclesial movements around the world.
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Webb, Randall E. "New hope for the North Slope : models for cross cultural application of the gospel among Inupiat Eskimo youth." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Cheng, Yung-Hsin. "Discussion about the spiritual growth of the oversea mainland Chinese church believers under the influence of Communism." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Books on the topic "Christianity – global"

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Nagar, Sanjeev. Global perspective of Christianity. New Delhi: Mahaveer & Sons, 2010.

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Farrell, Bednarowski Mary, ed. Twentieth-century global Christianity. Minneapolis, MN: Fortress Press, 2008.

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Bednarowski, Mary Farrell. Twentieth-century global Christianity. Minneapolis: Fortress Press, 2010.

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Bruner, Jason. How to Study Global Christianity. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-12811-0.

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Norris, Frederick W. Christianity: A short global history. Oxford: Oneworld, 2002.

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O, Poewe Karla, ed. Charismatic Christianity as a global culture. Columbia, S.C: University of South Carolina Press, 1994.

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Northcott, Michael S. Life after debt: Christianity and global justice. Denver, Colo: iAcademic Books, 1999.

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Ogbu, Kalu, and Low Alaine M, eds. Interpreting contemporary Christianity: Global processes and local identities. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 2008.

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Ross, Kenneth R., and Todd M. Johnson. Atlas of Global Christianity. Edinburgh University Press, 2009.

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Johnson, Todd, and Kenneth Ross. Atlas of Global Christianity. Edinburgh University Press, 2009. http://dx.doi.org/10.1515/9780748632169.

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Book chapters on the topic "Christianity – global"

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Martin, David. "Global Christianity." In Christian Language and its Mutations, 207–13. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315260365-23.

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Jørgensen, Jonas Adelin. "Global Christianity." In Encyclopedia of Sciences and Religions, 938–43. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_885.

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Ştefan, Florea. "Orthodox Christianity." In Handbook of Global Bioethics, 403–17. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-2512-6_93.

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Butterfield, Herbert. "Christianity and Global Revolution." In International Conflict in the Twentieth Century, 99–120. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003129912-6.

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Richter, Philip. "The Toronto Blessing: Charismatic Evangelical Global Warming." In Charismatic Christianity, 97–119. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-26024-9_6.

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Sanmark, Alexandra. "Christianity: Survival and Reemergence." In Encyclopedia of Global Archaeology, 2358–65. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-30018-0_1711.

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Sanmark, Alexandra. "Christianity: Survival and Reemergence." In Encyclopedia of Global Archaeology, 1–8. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-51726-1_1711-2.

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Sanmark, Alexandra. "Christianity: Survival and Reemergence." In Encyclopedia of Global Archaeology, 1453–60. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-0465-2_1711.

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Moyn, Samuel. "Christianity and human rights." In Christianity and Global Law, 323–36. Abingdon, Oxon ; New York : Routledge, 2020. | Series: Law and religion | “Produced by the Center for the Study of Law and Religion, Emory University”: Routledge, 2020. http://dx.doi.org/10.4324/9781003015208-23.

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Hassell, Tristin S. "Justice and Religion: Christianity." In Encyclopedia of Global Justice, 591–93. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_137.

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Conference papers on the topic "Christianity – global"

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Hadzantonis, Michael. "Eden’s East: An ethnography of LG language communities in Seoul, South Korea." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.8-4.

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Motivated by social inclusion, lesbian and gay communities have long attempted to negotiate languages and connected discourses. Social ascriptions act to oppress these communities, thus grounding Cameron’s (1985) Feminism and Linguistic theory. This practice of language negotiation significantly intensifies in regions where religious piety (Hinduism, Christianity, Buddhism, Islam) interacts with rigid social structure (Confucianism, Interdependency), mediating social and cultural positioning. Consequently, members of LG communities build linguistic affordances, thus (re)positioning selves so to negotiate ascribed identities and marginalizations. Paradoxically, these communities model discourses and dynamics of larger sociocultural networks, so as to contest marginalizations, thus repositioning self and other. Through a comparative framework, the current study employs ethnography, as well as conversation and discourse analyses, of LG communities, to explore ways in which these communities in Seoul (Seoul) develop and employ adroit language practices to struggle within social spaces, and to contest positivist ascriptions.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Reports on the topic "Christianity – global"

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Yilmaz, Ihsan, and Nicholas Morieson. Civilizational Populism Around the World. European Center for Populism Studies (ECPS), July 2022. http://dx.doi.org/10.55271/pp0012.

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This article addresses an issue of growing political importance: the global rise of civilizational populism. From Western Europe to India and Pakistan, and from Indonesia to the Americas, populists are increasingly linking national belonging with civilizational identity—and at times to the belief that the world is divided into religion-based civilizations, some of which are doomed to clash with one another. As part of this process, Hinduism, Buddhism, Islam, and Christianity have all been commandeered by populist parties and movements, each adept at using the power of religion—in different ways and drawing on different aspects of religion—to define the boundary of concepts such as people, nation, and civilization.
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