Christianity has transformed many times in its 2,000-year history, from its roots in the Middle East to its presence around the world today. From the mid-twentieth century onward the presence of Christianity has increased dramatically in Asia, Africa, and Latin America, and the majority of the world’s Christians are now nonwhite and non-Western. The Encyclopedia of Christianity in the Global South traces both the historical evolution and contemporary themes in Christianity in more than 150 countries and regions. The volumes include maps, images, and a detailed timeline of key events.
The phrases “Global Christianity” and “World Christianity” are inadequate to convey the complexity of the countries and regions involved—this encyclopedia, with its more than 500 entries, aims to offer rich perspectives on the varieties of Christianity where it is growing, how the spread of Christianity shapes the faith in various regions, and how the faith is changing worldwide.
Publishers’s Description: A Moving Faith captures the dynamic shift of Christianity to the South and portrays a global movement that promises prosperity, healing, empowerment, and gender equality by invoking neo-Pentecostal and Charismatic resources. It postulates that neither North America nor Europe is the current center of the Christian faith.
The book provides a detailed overview of how migration of Christians from the South enriches the North, for instance, Pope Francis brings newness, freshness, and the vigor characteristic of the South. While describing Christianity’s growth in the South, it suggests that, in fact, there is no center for this global faith. It explores this great move of Christianity by focusing on representative mega churches in South Korea, Brazil, Peru, Ghana, Nigeria, Australia, India, and the Philippines.
Abstract: Growth in Christianity has spurred the appearance of the subfield of world Christianity, whose assumptions increasingly shape scholarship on Christianity. What I term the world-Christian turn, which is often linked to mission studies, yields more comprehensive approaches to the Christian past, connecting local histories of Christian communities to larger-scale historical movements and producing innovative comparative perspectives on Christianity past and present. In Catholic theology, this turn has encouraged new comparative and contextual theologies. Yet support for Christian mission and the world-Christian turn need not go together. Two cases in point: comparative theology tends to eschew mission while the work of Joseph Ratzinger, Pope Benedict XVI, is suspicious of some impulses behind the world-Christian turn and their potential for undermining Christian mission. Such cases notwithstanding, I argue that missiology is a promising resource for the field of world Christianity.
Excerpt: Let me restate my primary focus in this lecture. I explore the dialectic between the autonomous powers of religion and nationalism, and between collective identity and choice, in my three revolutionary transformations. I am canvassing three contemporary transformations to query how far nationalism remains the main game in town in the light of major transnational religious movements and in the light of the transnational and personal imaginaries of young people with access to the internet. The revolutions of 1989 look like evidence for the resilience of ethno-religion as a vehicle of collective identity, although there were also major outcrops of inner conscientious dissent at work in combination with transnational religious influences, notably the Catholic Church. Evangelical Christianity in the Global South looks like personal choice and a collective transnational identity on a collision course with nationalism, including nationalist religion: the Catholic Church in Latin America, and in Africa and Asia the nationalist constructions and postcolonial mobilisations of intellectual and political elites. At the same time, there have been intermittent alliances between Evangelicalism and nationalism. As for the Arab revolutions, it depends on who is doing the looking. Some see them as nationalism disguised, others as religion taking over from nationalism as the vehicle of collective identity, though with a significant margin of pluralism, inwardness and maybe choice.