Beyond Christendom by
Jehu Hanciles
This book's intention is to explore the interconnection of globalization, migration and religious expansion. While Western influence consume the contemporary world order, globalization creates powerful trends that influence the West and all the world in significant ways. Dr. Hanciles, an immigrant from Sierra Leone, writes from a non-western perspective.
Chapter 1:
Globalization pp. 1-37
This chapter looked at the concept of globalization VERY indepth. The term globalization, Hanciles contends, has been "in vogue" for about 30 years, but really it was at work long before then. Globalization ultimately involves marginalization and exclusion. The world is a dynamic entity and globalization cannot be the tool of America or Europe alone. And globalization cannot be considered solely an economic movement.
Chapter 4: The Birth and Bankruptcy of Christendomp. 84-114
During the reign of Christendom, Christianity was not based on faith, but was rather determined by one's national identity. With the "conversion" of such massive amounts of people, the creation of a "Christian society was a fitful and arduous process." As a result, Christian mission became inextricably linked with territorial expansion and political rule rather than discipling new believers. The first to contradict this approach were the Anabaptists, who themselves were marginalized and persecuted because of their rejection of civil society's role in the church. A effect of missionary influence and education resulted in national and racial pride, in addition to religious protest. In African and Asia, a large proportion of the first generation of nationalist leaders were products of missionary education.
Chapter 12
Sacred Canopies276-302
"Religious congregations serve to facilitate the immigrants' assimilation into American life while simultaneously allowing them to nurture their ethnic ties even as they ease their adjustment into their new country" (p. 278). In this chapter, the author argues that immigrant churches have a specific missionary function because they are the most effective means to model the Gospel to other immigrants. The first wave of immigrants came from northwestern Europe, followed by another wave of immigrants who were enslaved Africans (1619-1850).
The establishment of black Christianity signified anti-Christendom. This particular movement by African Americans resulted in the civil rights movement. Because immigrants often experience marginalization and racial prejudice, the immigrant church is a place they can find acceptance and solace to be in a familiar cultural context.
"African Immigrant churches are among the fastest growing because they reproduce or exhibit the same vitality and dynamism that are present in the homelands of immigrant members and also because they draw on a widening base of immigrants hungrry for religious association and participation" (p. 302).
As a result of America's diminishing "Christian" condition, it is less a missionary-sending nation and more and more a mission field.
Chapter 13
On the Road with Ancestors 303-323
African immigration to the US grew exponentially from the 1960's to the present. This is largely a result of the Immigration Act that in part offers diversity visas in a lottery system to Africans. Approximately 60% of African immigration is driven by family ties here. The majority settle in New York.
Transnationalism is the incorporation and involvement in the society of settlement and one's native context. "Transnationalism facilitates selective adaptation within the first generation of immigrants and will arguably have some impact on the acculturation patterns of the second generation" (p. 318).
There is a firm distinction between Africans in America and African Americans. African immigrants are often shocked to discover that many African Americans hold the same negative stereotypes of Africans that white people often believe - that Africans are poor, uneducated, and primitive. Yet the author stresses that both groups have a tremendous opportunity to practice reconciliation based on our biblical mandate.
Chapter 14
Have Faith, Will Travel324-349
It is primarily the Pentecostal and Charismatic movements who stress the importance of missions. Hanciles describes four categories of African immigrant churches:
- Abrahamic - spontaneous movements started by one individual who came to North America or Europe for a specific job and ended up starting a church. Most churches in the US apply to this group.
- Macedonian - these churches exemplify planned, organized initiatives, that are created by another church or ministry that is African-based.
*this two groups are closely related because the Macedonian group owe their existence most likely to an Abrahamic movement.
- Jerusalem - African-inspired and led church that is closely tied to a mainline Western denomination. This group is often known as an "ethnic" church.
- Samuel-Eli - mainline denominations that attract a large amount of Africans who can inform the worship and add to the larger church's diversity.
This chapter goes on to portray three case studies of churches derived from African influence: one in Maryland, started by a Liberian; his mantra was:
Don't be refugees; be missionaries. The second story involved a Nigerian immigrant who came and found great success in the commercial world with Verizon, but eventually left that high-level job to start a church in Los Angeles. The third case study is a Congolese man who started a church in Chicago.
These stories convey a drivenness amongst the men, and capability to manage. Along with their strong faith, they are able to start thriving churches. However, no mention is given to any formal theological training that any of these individuals may receive prior to taking over in a pastoral role.
Chapter 15
African Immigrant Churches in America350-373
The age demographic of a lot of AICs are young families; 80% are under the age of 50. In a survey on why African immigrants attend church, the 2 primary reasons were lively worship and solid preaching/teaching. Prayer is also central to the gatherings - vigorous, collective meaningful praying. The majority of people in the AICs believe that their churches should do more to reach non-Africans. One major deterrent to that is people's hesitancy and intimidation with the language abilities.
The author ends by reviewing how little research has been conducted on this relatively young demographic. Their long-term impact on church and mission is yet to be determined. The key certainty is that "this African missionary movement reveals, yet again, how migration movement is intimately linked with the long-term prospects of the Christian faith. Yet all too often, the most momentous episodes in the history of Christian missions have been launched by small, insignificant initiatives, such as the ordinary actions of those unnamed migrant-refugees in first-century Antioch" (p. 373).
But now the incredibly busy quarter is over and everyone is filled with renewed optimism that the next one can't be nearly as bad. I've already made lots of new years resolutions - to go to the gym, journal more regularly, spend quality time with people, spend quality time with God, start planning my overseas practicum (potentially for this summer), etc. etc. All it takes is a little discipline. All I need is a disciplinarian to reprimand me when I drop the ball. That's all.
