Beyond Christendom: African Migration and Transformations in Global Christianity

Hanciles, Jehu J.

doi:10.3366/swc.2004.10.1.93

Cited by 12 publications

(16 citation statements)

References 10 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Between 1970 and 2000 it is estimated that Pentecostalism grew by 600 per cent. 8 It is now widespread across the globe, challenging Catholic prominence in Latin America, influencing mainstream churches, and providing an experiential bridge between the spirit world and the modern globalized world in Africa and Asia. Zeal for the global proclamation of the gospel and church planting is strong among many Pentecostals and churches have been established both nationally and transnationally.…”

Section: The Worldwide Spread Of Christianitymentioning

confidence: 99%

“…Disentangled from political privilege and economic wealth, having social concern as well as religious enthusiasm, often coming from multi-religious societies, Hanciles considers that today's missionary migrants present a mission that does not come to conquer and is no longer associated with the baggage of imperialism. 10 Others welcome the fresh expressions of Asian and African Christianities and the energy for mission they produce in migrants 'as a remarkable gift of God to a secularized world . .…”

Section: The Worldwide Spread Of Christianitymentioning

confidence: 99%

See 1 more Smart Citation

Worldwide Shifts in Mission from 1910 to 2010

Wild‐Wood

2010

Theology

View full text Add to dashboard Cite

2010 is the centenary of the influential Edinburgh World Missionary Conference. To mark the centenary, mission scholars and practitioners across the world are engaged in processes of reflection on contemporary challenges of mission. This article briefly examines the 1910 Conference and outlines some changes in the understanding and context of mission over the century, emphasizing the spread of the Christian Church across the globe since 1910. It concludes by describing the studies of mission and world Christianity and their influence on the 2010 study process.

show abstract

Section: The Worldwide Spread Of Christianitymentioning

confidence: 99%

Section: The Worldwide Spread Of Christianitymentioning

confidence: 99%

Worldwide Shifts in Mission from 1910 to 2010

Wild‐Wood

2010

Theology

View full text Add to dashboard Cite

show abstract

“…10 I argue that by linking their racialized experiences in the US with missions, African immigrants during the 1960s challenged US Christians to imagine Christianity, as Jehu Hanciles writes, "beyond Christendom." 11 My interest lies less with whether such a vision was or was not achieved. Rather, I seek to highlight the pivotal role that African immigrants such as Adegbile and Oshoniyi played in exposing the contradiction between white US Christians' treatment of black people in the US and in Africa.…”

mentioning

confidence: 99%

“That’s Jesus’s Intent, and That Was Our Intent Too!”: African Migration, Race, and US Missions

Akano

2023

International Bulletin of Mission Research

View full text Add to dashboard Cite

In this essay, I analyze the intersection of African migration, race, and Christianity in the United States to highlight the 1960s as a pivotal moment of African immigrant influence on US missions. Rather than serving as pawns in a US-centric debate about race and missions, African immigrants were key players given their firsthand racialized encounters and their efforts to link racial discord in the US with US missions in Africa. By situating this discussion in the 1960s—a time before the emergence of formalized African immigrant churches—this essay illuminates a longer history of African immigrant influence on US Christianity.

show abstract

“…Jehu Hanciles defines Christendom as "the experience of Christianity as territorial faith and tribal religion." 5 Under Christendom, Europe "adopted and experienced the Christian faith as custom or customary law," and this "meant there could only be one church within the whole community." 6 Furthermore, "the prominent role that rulers played in establishing the faith also created an intimate connection between cross and crown."…”

mentioning

confidence: 99%

“…20 Indeed, Africa stands today as the new face of Christianity, and that is quite remarkable considering the fact that the entire continent accounted for just 9.9 million Christians (9.4%) in 1900. 21 Furthermore, the growth of Christianity on the continent is staggering considering the fact that Africa experienced an end of the Christendom model of Christianity just about the same time as the West. The difference, however, lies in the fact that whereas in Europe and North America, Marxism and secularism filled the vacuum left by the Christendom experience of Christianity, a dynamic and New Testament brand of Christianity marked by the power of the Holy Spirit, afflictions, persecution, and an explosive church growth filled the vacuum in Africa.…”

mentioning

confidence: 99%

Word from a seminarian: The end of Christendom, the rise of African Christianity, flame of hope for the West

Adamah¹

2016

Review & Expositor

View full text Add to dashboard Cite

Apart from being asked about the food and weather in Africa, one of the most frequent questions I am asked as a seminary student from Ghana concerns the Christian experience in Africa, especially because many are aware of the vibrancy and growth of the church across the African continent. Indeed, because Christianity is on the rise in Africa whereas secularism is on the rise in the West, I am often asked whether there is hope for the faith in the West. Without a doubt, the answer is yes, but understanding how this is the case requires reflecting on history. After all, the most important difference between Africa and the West is the way it responded to the collapse of Christendom in the twentieth century. That is the story that must be explored if one hopes to learn from the dynamism of African Christianity.On Good Friday, April 8, 1966, the cover page of Time magazine read, "Is God Dead?" According to Time, "the three words represent a summons to reflect on the meaning of existence." 1 In the essay, editor John T. Elson heralded the rise of "the new atheism." Elson drew on the religious and socio-political trends of the day, such as the jarring truth of the Holocaust, to argue for the decline in the consciousness of a personal God even among American Protestants. 2 Eighty-four years prior to this headline, Friedrich Nietzsche had opened a similar conversation in Europe with his infamous essay "Gott ist tot" (God is dead). The irony is that the West (Europe and North America), which accounted for roughly 80% of the world's Christian population in 1900, was the face of Christianity. 3 However, after two bloody world wars largely fought by western powers it was time to clear the decks and rebuild everything. In the rebuilding, the consensus was that the Christian identity of the West was irrelevant.

show abstract

Beyond Christendom: African Migration and Transformations in Global Christianity

Cited by 12 publications

References 10 publications

Worldwide Shifts in Mission from 1910 to 2010

Worldwide Shifts in Mission from 1910 to 2010

“That’s Jesus’s Intent, and That Was Our Intent Too!”: African Migration, Race, and US Missions

Word from a seminarian: The end of Christendom, the rise of African Christianity, flame of hope for the West

Contact Info

Product

Resources

About