This study of Christianity as it is described and expressed in Asia looks at how to circumnavigate power, both missionary and colonial, and how to address plurality in all its manifestations to give rise to an articulation of the Christian faith that has an authentic Asian flavor.
"What does it feel like to be a problem?” For the first time in college, a line from a book rang in my head for days. W. E. B. Du Bois’s realization of his racial reality and the question of how he would choose to exist in the face of this new knowledge struck me as a deeply theological question.
At its worst, Protestantism has long been deeply suspicious of all holy things, of the very notion that a physical object can carry anything of the sacred. At its best, such a suspicion is aimed instead at the notion of holier things—of an elite, rarefied sacrality that sets a few things utterly apart.
Nearly half of all former Catholics have left institutionalized religion altogether, according to a recent PRRI/RNS survey. Among former Catholics, 14 percent identify themselves as white, evangelical Protestants, and 9 percent as mainline Protestants. This cohort is more likely to be young, male, and politically liberal or independent. Former Catholics are also less likely to say their views of the Catholic Church have changed since the advent of Pope Francis. They do share similar views with Catholics on climate change, immigration reform, and same-sex marriage, although they are more liberal on legalizing abortion in all or most cases (PRRI, September 3).