Today begins the official launch of the ACFAR Network, a community of evangelical Christians that want to work together toward making a difference in Uganda and throughout the region. We will start by reading through The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. If you haven't bought the book or signed up yet, it is not too late to join! In any case, this week we are discussing chapter 1: "Shall the Fundamentalists Win?"
Summary
Playing off of American liberal Harry Emerson Fosdick’s sermon title, Jenkins concentrates on differentiating between the Christianity of the West and the Christianity of the Global South--between the Northern liberals and the Southern literalists. He states, "These controversies are grounded in attitudes to authority and, above all, to the position of the Bible as an inspired text" (1). Using the contemporary conflict in Anglicanism over homosexuality to illustrate his point, the author writes about the opposite directions that Christians in the North and South take on the authority of the Bible. While Northern liberals seek to interpret the Bible in light of today's world (thus homosexuality is acceptable), Southern literalists maintain the need for strict obedience to scriptural authority (hence homosexuality is sinful).
Jenkins goes on to summarize how the South's high view of the Bible impacts their beliefs. "We often encounter the same range of conservative themes in the religious thought of African and Asian Christians. These include a much greater respect for the authority of scripture, especially in matters of morality; a willingness to accept the Bible as an inspired text and a tendency to literalism; a special interest in supernatural elements of scripture, such as miracles, visions, and healings; a belief in the continuing power of prophecy; and a veneration for the Old Testament, which is considered as authoritative as the New" (4).
Next, the author shows through statistical and demographic research that Christianity worldwide is rapidly shifting from North America and Europe southward. He maintains, "By 2025, Africa and Latin America will vie for the title of the most Christian continent" (9). Due to this trend, we should see a global conservative shift in theology. No longer will western theology be labeled as "theology" whereas other theologies will be labeled "African Theology," "Asian Theology," etc. Rather, the Global South will play an increasingly central role in defining our faith.
With this in mind, traditional labels become irrelevant. Fundamentalism, liberalism, and conservatism developed as Western concepts and cannot be easily imposed on Christians in the South. We must seek to allow global Christianity to define itself.
My Thoughts
I really enjoyed reading about fellow believers in the Global South having a steadfast commitment to the Bible. At the same time, their commitment must be combined with the dedicated practice of biblical discernment. What good is devotion to the Word of God when Christians may embrace whatever someone claims the Bible says? The shift in Christianity demonstrates the essential need of developing discernment and the defense of our faith in the Global South. If we see the importance of apologetics in America and the West, then how much more important is it in the rapidly growing South?
Additionally, one statement in this chapter has given me a lot to think about: "Global South Christians, in contrast, do not live in an age of doubt, but must instead deal with competing claims to faith" (5). So much of our defense of the faith in the West is tied to questions of doubt: "How can God exist with so much evil in the world?", "How can you believe in God when science has shown that He is unnecessary?", etc. But if Jenkins is correct in this difference, then the most pressing issues in the Global South are not dealing with doubt but with religious pluralism. How would apologetics change in this context?
Your Turn
What do you think? Your thoughts do not have to be profound or anything. Please feel free to contribute to the discussion!
January 14, 2008
Subscribe to:
Post Comments (Atom)
Posts
2 comments:
Great chapter summary. Your comments in quotes below.
“If we see the importance of apologetics in America and the West, then how much more important is it in the rapidly growing South?”
I don’t think the America church sees the importance of apologetics. We seem to be too busy trying to council everyone on their psychological issues, give them practical advice on how to live, playing the type of music the people in our are like, and promising people prosperity on the basis of their faith. At least it seems the Southern Hemisphere church is arguing about the right issues.
I pray we can have a return to solid apologetics and theology in our day for the church worldwide.
“But if Jenkins is correct in this difference, then the most pressing issues in the Global South are not dealing with doubt but with religious pluralism. How would apologetics change in this context?”
It might change in emphasis, but I doubt it will change in content. Here’s what I mean: make a positive case for Christianity is the bread and butter of apologetics. This positive case is equally at home battling doubt as it is battling false religions.
One quick example: an Muslim apologist name Al Haj. I spent allot of time responding to his concerns on his blog: Reminder to All Believers (I’d provide a link, but I can’t find the site anymore after changing computers.) His two main concerns and my approach:
We do not have the original words of Jesus in Aramaic, therefore the Bible is unreliable. The approach was similar to debating an atheist, provide a positive case for the authority of Scripture by discussing eyewitness testimony, manuscript evidence, and the Person and work of Christ.
The Trinity of “God, Jesus and Mary” is irrational and a shirk. The approach was to define the Trinity clearly, defend It’s rationality in that is at least not illogical, and point to the person of Christ. It could have applied to atheists, Mormons, and Jehovah’s Witnesses, to name a few.
Did all of this work? It may have at least caused him to think. He began deleting his posts that I had commented on. He may have been fearful of their content. It may be that he just got board. After all, I am not that good.
J.K.,
Some excellent points! But what I meant regarding apologetics in the West vs. the South was a little more general.
Let me give an example. Every apologetics book and/or class in the West will include a section on the problem of evil. How can God exist when there is so much evil in the world? This is a question of doubt. The challenger is doubting the existence of God because they do not believe that He can exist in light of the world they have experienced.
But if Jenkins is correct, then Africans don't generally doubt the existence of God or worry about the problem of evil. Instead, they struggle with which God is true. Islam says Allah, Christianity says the Triune God, etc. How can we know which religion is right?
This would seem to impact how Christians defend the faith in Africa. Competing religious claims become much more central than philosophical challenges.
In any case, I appreciate your thoughts and look forward to hearing more of your reflection as we read through this book together!
Post a Comment