Book Review #3

Disciples of All Nations - Pillars of World Christianity by Lamin Sanneh
This book looks at the movement and growth of Christianity in postcolonial world Christianity's role in "cultural innovation and historical change" is surveyed throughout Asia, Africa and Latin America and the faith's interaction with Islam, indigenous religions and political ideologies such as Marxism and nationalism. 

Chapter 1 - Whither Christianity ~ a Study in Origin, Thought and Action
Peter and Paul both determined that Christianity had no set birthplace and therefore, no territory to defend. It was a faith for all of humanity for all seasons.  Yet,persecution followed Christians since the beginning.
God is placed at the center of cultures, implying equality amongst all people groups and gives credibility to all languages.  Christianity is a "translated" faith, which means it is an interpreted religion. Therefore, it cannot claim adherence to one singular cultural tradition. "Christianity spread through established cultural patterns - sometimes flowing with the tide, and sometimes grinding agaisnt the flow - but always making local appropriation of its claims a necessary prerequisite" (p. 29).
Islam grew in the Arab world as a result of Constantine declaring the Roman Empire a Christian nation.  In order to inhibit Christianity from securing too great a force amongst the Arabs, Islamic influence increased.
Due to the battle over what language should serve as venacular of the Christian faith, Charlemagne became Christendom's "ill-willed architect." So, despite being earlier framed as a faith for all people, the impact of Christendom - blurring the lines of church and state - created a negative opinion amongst people.

Chapter 2 - The Christian Movement in Islamic Perspective
The organized structure of Christianity as we know it today was heavily influenced by the Roman Empire, and the western theology was formed by Greek ideas. "Dreams, visions and prophecy linked Christianity to the old religions, and through them lay and ordained alike had access to the divine" (p. 59). Monasticism was believed to be a force for social change, particularly in the Eastern world.
To the Arabs, Christianity was a Greek religion, while Islam remained unaffected by Greek influence.  So this became divisive over political boundaries, and then "the Greek Christ ended up trumping the Jewish Jesus, a civilizational split that had irreversible consequences for all history" (p. 63). Christianity was presented by the Greeks as a faith for rational inquiry. Because it became so consumed with debating theological arguments, there was no unity and no consideration made for their neighbors in the Eastern church. Therefore, the Eastern church proved to be the barrier that prevented Arab Christians from making the faith their own.
Ethiopia has a role in this movement; as the Israelites split in their exile out of Egypt, a small group went south and settled in Ethiopia. Despite pressure from a world surrounded by Islamic influence, this group developed a unique religious tradition all their own. "The instinct of an Ethiopian connection to a primordial Christian faith was several things at once: a rejection of foreign imposition, a charter of orthodox unity and credibility, and a stake in indigenous leadreship" (p. 68).
Islam gained establishment all around the Mediterranean Sea, except for the lands north.  They gained Spain in the early 8th century, and Baghdad, Iraq was the new "gravitational center."
It's fascinating to look at history and see how it parallels the present or gives insight into where we are today.  In Europe, there was an accepted ignorance of Islam.  Some complacently chose to not know details, while others felt threatened by their presence.  European countries supported Muslim citizens primarily as trading partners. Muslim communities, conversely, viewed the insurgence of Christian missionaries as secular foreign intrusion to be resisted.

Chapter 3 - Old World Precedents and New World Directions
Missionary groups established free association outside of national sponsorship to spread Christianity overseas.  However, this was counter-active towards the state's goal of colonial hegemony, and therefore setting up a situation that proved to be very damaging.
Coming to a stalemate with Islam, the remnants of Christendom chose to focus their attention on sea-routes created for trade.  Europe sought to conquer the Muslim would by colonizing other parts of the world in pursuit of global economy power. Missionaries decided to join this conquest, moving into Africa and Latin America.  However, most were not adequately prepared for such a venture and in the 18th century, interest in world mission waned and number of missionaries plummeted. Those in the field, without any support or supervision, became discouraged, took concubines or became slave owners. Slave trade became an enormous issue during this time in Africa. This was fueled by the growth of the foreign trade economy, and not necessarily as a result of spreading Christianity.
"As it was developed, the European impulse of colonization was driven as much by the strategic need to circumvent Islam as it was by economic interests, and any considerations of faithfulness to the church's teachings were scondary to calculations of political advantage and monopoly rights" (p. 106).
In the aftermath of the slave trade, Christianity was still well-received by Africans suffering from dislocation and resettlement,to help them readjust and be restored. 

Chapter 4 - The Yogi and the Commissar ~ Missions and the Colonial Pillar
Missions were organized, funded and directed from the West and easily associated with their goal of colonization.  Sometimes there was collaboration, but it is also important to recognize that some communities became faithful and sincere converts. Missions faced the challenge of melding the cultural influences with the principles of Christianity, such as adopting local idioms in Bible translation.
The overarching attitude seemed to be to go out and save Africa from its darkness. Many missionaries "bleached" the native culture of all it's natural elements (p. 138). So Africans saw this contradictory example of Christianity - from what they were taught of God's love and grace to these missionaries forcing their way of life, making them feel inferior.
The leader of present-day Kenya said in the early 1930s that "missionaries imposed their culture of individualism on the African and, by that process, wrought havoc on all African society!" (p. 158).
African saw religion as their ally in the cause of justice and freedom (p. 160).