The term world Christianity has been widely used since the publication of Philip Jenkins’s 2002 best seller The Next Christendom, but in popular usage it has tended to refer only to Christianity in the Global South. Though courses on world Christianity have proliferated, no one until Douglas Jacobsen has taken the care to delineate the contours of the entire global movement.
The Reformed Family Worldwide: A Survey of Reformed Churches, Theological Schools, and International Organizations, edited by Jean-Jacques Bauswein and Lukas Visher Toward the Future of Reformed Theology: Tasks, Topics, and Traditions, edited by David Willis and Michael Welker
I've said before that celebrating communion via Twitter (to make "a
statement that we're prepared to embrace the technological revolution") seems
like an especially poor use of technology. But Lisa Nichols Hickman brings up a techno-sacramental innovation
that's at least somewhat more compelling.
I was perilously close to becoming an agnostic—at least about certain statistics. Specifically, I really didn’t know the data on Christians in China, and for a while I was not sure if anyone did. Only now, perhaps, do we have the glimmerings of an answer to one of the most pressing questions in global religion: just how many Chinese Christians are there?
Demography drives religious change. That bald comment is too obvious to be worth making, but it’s surprising how little attention demographic factors receive in most histories of religion, particularly of Christianity. That neglect means we miss a very large part of the story.
In the 19th century, European and North American missionaries spanned the world, bringing the light of the gospel into what they thought were the dark corners of heathendom. In many regions, though, the natives did not react as the newcomers expected.