By Frans Wijsen, Robert Schreiter
In 2002 Philip Jenkins wrote the subsequent Christendom. during the last part century the centre of gravity of the Christian global has moved decisively to the worldwide South, says Jenkins. inside of a number of a long time eu and Euro-American Christians can have develop into a small fragment of worldwide Christianity. through that point Christianity in Europe and North the United States will to a wide quantity include Southern-derived immigrant groups. Southern church buildings will fulfil neither the Liberation Dream nor the Conservative Dream of the North, yet will search their very own ideas to their specific difficulties. Jenkins' booklet evoked robust reactions, a section to his personal shock, because the e-book contained little new. within the u . s . a ., the chance of a extra biblical Christianity triggered reactions of alarm in liberal circles. against this, conservatives have been extremely joyful by means of an analogous prospect. In Europe the booklet landed in the course of the talk on Europe as a superb case. It was once detested via those that stick with the idea of ongoing and irreversible secularisation and welcomed through those that see a resurgence of faith, additionally in Europe. within the current quantity, students of faith and theologians examine the worldwide developments in global Christianity as defined in Philip Jenkins' booklet. it's the consequence of a world convention on Southern Christianity and its relation to Christianity within the North, held within the convention Centre of Radboud collage Nijmegen, the Netherlands.
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Extra info for Global Christianity: Contested Claims. (Studies in World Christianity & Interreligious Relations)
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It did indeed need to be driven home because the media and the academy in the West, in Europe in particular, for a century or so were blasé about Christianity and mesmerised and blinkered by their belief in secularism and the end of religion. But it was a message that had been shared among missiologists and experts, who, since the 1960s, were carefully taking account of the surge of Christian dynamism in Africa, Asia, Latin America and the Pacific and, in the 70s already, predicted the coming of the Third Church or the Thirdworldliness of Christianity’s future (Jenkins 2002).
There are reasons why one can be fascinated by his grand scenario and, at the same time, feel that it does not properly fit when applied to one’s own context. I wish to explore this uneasiness. 1. It is clear to me that Jenkins—in the interest of his big picture—has used a typological approach; that is, he reduced the complexity on the ground and 1 Special thanks go to my research students and to prof. Heinrich Balz, Berlin and Makumira, Frieder Ludwig, St. S. Sugirtharajah, Birmingham, whose thoughts I have profited from.