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The Canadian Pentecostal Experience includes eighteen essays organized into three themes: 1) Historiography and Early Canadian Pentecostalism; 2) Theological Practices and Processes; and 3) Social and Cultural Change. This collection makes a significant contribution to the growing literature of global Pentecostal scholarship. The works are important for the Canadian context but as the editors argue in the Introduction, Canadian Pentecostalism is “glocal” (shaped by both local and global realities). This collection will interest readers drawn from the wider field of religious studies and global Pentecostalism to initiate conversations about how Pentecostalism evolves in both its local and global expressions.
The Canadian Pentecostal Experience includes eighteen essays organized into three themes: 1) Historiography and Early Canadian Pentecostalism; 2) Theological Practices and Processes; and 3) Social and Cultural Change. This collection makes a significant contribution to the growing literature of global Pentecostal scholarship. The works are important for the Canadian context but as the editors argue in the Introduction, Canadian Pentecostalism is “glocal” (shaped by both local and global realities). This collection will interest readers drawn from the wider field of religious studies and global Pentecostalism to initiate conversations about how Pentecostalism evolves in both its local and global expressions.
Asia, Africa, and Latin America 1450-2000
Author:
Today, the majority of the world's Christian population lives in the Global South. Knowledge of their history is therefore indispensable. This textbook offers a compact and vivid overview of the history of Christianity in Asia, Africa and Latin America since 1450, focussing on diversity and interdependence, local actors and global effects. Maps, illustrations and numerous photos as well as continuous references to easily accessible source texts support the reader's own reading and its use in various forms of academic teaching.
Asia, Africa, and Latin America 1450-2000
Author:
Today, the majority of the world's Christian population lives in the Global South. Knowledge of their history is therefore indispensable. This textbook offers a compact and vivid overview of the history of Christianity in Asia, Africa and Latin America since 1450, focussing on diversity and interdependence, local actors and global effects. Maps, illustrations and numerous photos as well as continuous references to easily accessible source texts support the reader's own reading and its use in various forms of academic teaching.
Between Disruption and Encounter
Global Catholicism: Between Disruption and Encounter opens the Studies in Global Catholicism series with an examination of a worldwide religious institution that up to now has been more globally extensive than truly globalized. It explores the world historical and theological meaning of de-Europeanization with church data by world region. Readers get an in-depth look at the institutional and theological capacity and limits of the cosmopolitan reality of today’s Catholic Church. Its integrated perspective, grounded in cultural and political history together with an ecclesiology of post-Vatican II Catholicism, offers a new way to approach today’s emerging post-colonial, inter-cultural Global Catholicism as centuries-old trajectories are disrupted and pressing new realities demand original responses.
Between Disruption and Encounter
Global Catholicism: Between Disruption and Encounter opens the Studies in Global Catholicism series with an examination of a worldwide religious institution that up to now has been more globally extensive than truly globalized. It explores the world historical and theological meaning of de-Europeanization with church data by world region. Readers get an in-depth look at the institutional and theological capacity and limits of the cosmopolitan reality of today’s Catholic Church. Its integrated perspective, grounded in cultural and political history together with an ecclesiology of post-Vatican II Catholicism, offers a new way to approach today’s emerging post-colonial, inter-cultural Global Catholicism as centuries-old trajectories are disrupted and pressing new realities demand original responses.
Abstract
Global Catholicism is a way of studying as well as a field of study. Global Catholic studies are practical theological, offering both theological and sociological insight, and more besides. At the dawn of its third millennium, the Catholic Church credibly reflects the world, whether in spaces where Global Catholicism has a significant presence or where it is simply a dialogue partner. The new quincentenary of church life cannot be predicted any more than previous quincentenaries. Certain realities are likely: dramatic population explosions and transitions will be a thing of the past. Religious change correlated with Global Catholicism is a way of studying as well as a field of study. Global Catholic studies point the way to a lived ecclesiology and renewed missiology. The reception of the Second Vatican Council, precursor of an emerging cosmopolitan Catholicism, will continue.
Abstract
The reshaping of Catholic institutional life by global Catholic regions and the re-imagination of Global Catholicism is matched by developments and disruptions in global Catholic governance. Centralization following the European model was possible when the Church was primarily a European church with a global reach and even when it transitioned toward a Euro-Atlantic core. Internal and external pressures have exhausted that model but the precise outlines of the emerging one remain unclear. Previously, a kind of symbolic imperium combined with the blunt instrument of permitting or forbidding, and by the late nineteenth century the now taken-for-granted centralized naming of bishops. The power and appeal of the sacramental economy allowed for a shared theological culture even where actual cultures differed dramatically. Mutual understanding of distinctive contexts and values was not critical as long as leaders shared Roman training and ordinary members responded to the call to “pay, pray, and obey” within the sacral system. The “sign of the times” is the exhaustion of this model and the potential emergence of new ones based on mutual self-recognition. The call and logic of catholicity remains but becomes more challenging when it needs to be explicit. This is at the heart of the Second Vatican Council, debates regarding the Council, and the global leadership of the Church from the first Synod of Bishops in 1967 through the Synod on Synodality of 2023–24 and beyond.
Abstract
Since the Second Vatican Council, the basic functioning of ecclesial institutions around the world has been unchanged. What has changed is the global operation and distribution of ecclesial capacity. This simple and massive fact has dramatic implications and underlines the need for a new field of study: Global Catholicism.
Abstract
The project of Global Catholicism embraces an already-present reality that is a work-in-progress. Ultimately eschatological, it is both now and not yet. It demands a recasting of the spatial and historical self-understanding of Catholicism. In some ways, this is not a major change. Space and time have always been nuanced within catholicity. Carve-outs and lags have always been part of the reality, but living the implications of the logic for catholicity has not. The gaze that embraces the whole springs from Global Catholicism, a very different lens than the Eurocentric one of past centuries.
Abstract
Catholicity is organic, inclusive, and attentive to the authority of the Holy Spirit. As a sacramental and spiritual reality, Catholicism lives with apparent contradiction and paradox as the theological conversation moves through time and space, though it inevitably falls short. The ecclesial exercise of the development of doctrine prayerfully aims toward the discernment of God’s call, whether in the so-called Council of Jerusalem around the year 50, the Council of Nicaea of 325, the Second Vatican Council of 1962–1965, or any other act of the magisterium. At the start of the third millennium of Catholic Christianity, a new theological synthesis is emerging. Probing the dimensions of this emerging synthesis and its implications is central to the field of study that is Global Catholicism.