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WORK TITLE: Christianity in the Twentieth Century: A World History
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BIRTHDATE: 1953
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COUNTRY: United Kingdom
NATIONALITY: British
Tel: +44 (0) 131 650 8934 Fax: +44 (0) 131 650 7952
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LC control no.: n 91023976
LCCN Permalink: https://lccn.loc.gov/n91023976
HEADING: Stanley, Brian, 1953-
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670 __ |a His The Bible and the flag, 1990: |b t.p. (Brian Stanley) p. 4 of cover (registrar and tutor in church history, Spurgeon’s College, London; PhD from Cambridge Univ.) Brit. CIP data (Stanley, Brian, 1953-)
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PERSONAL
Born 1953.
ADDRESS
CAREER
Writer, editor, theologian, educator, and historian of religion. University of Edinburgh, School of Divinity, professor of world Christianity and director of the Center for the Study of World Christianity.
WRITINGS
SIDELIGHTS
Brian Stanley is a writer, editor, theologian, and historian of religion. He is the editor with Sheridan Gilley, of The Cambridge History of Christianity, Volume 8: World Christianities, c. 1815-c. 1914. This volume “in this prestigious series looks at what is arguably the most important century in Christian history,” commented a writer in Contemporary Review. These and the other volumes are part of a “groundbreaking Cambridge series that presents Christianity not simply as a Middle Eastern/Western religion but as a worldwide phenomenon extending to India, East Asia, the Pacific Islands, and sub-Saharan Africa,” commented Carolyn M. Craft, writing in Library Journal. An international group of scholars contributes to the book, providing a perspective on Christianity throughout the world and not just in Great Britain and Europe. Topics include Christianity and modernity; the Catholic Revival; changes in Christian theology, connections between Christianity and secular elements such as music, literature, and science; differences between church life in rural and urban settings; Christian missionary efforts; and the study and interpretation of the Bible. Stanley and Gilley include several summaries and conclusions that help pull together the books diverse content. The Contemporary Review writer called the book an “admirable collection that brings readers the latest thinking” on multiple areas of Christianity and its practice.
The World Missionary Conference, Edinburgh 1910 and The Global Diffusion of Evangelicalism
In The World Missionary Conference, Edinburgh 1910, Stanley presents a historical recounting of the events at the conference that took place more than 100 years ago. Stanley presents a “profoundly scholarly account . . . of this historic event and the subsequent course of its missiological concerns,” noted International Review of Mission contributor William J. Nottingham. The book is “acknowledged to be the definitive history of the momentous gathering on the cusp of what was expected to be the Christian century,” Nottingham further remarked. The author “describes the countless meetings, the eclectic participants, the denominational tensions, and the ecumenical resolve in precise detail and lively engagement of personalities and conditions,” Nottingham stated, and provides a comprehensive interpretation of the meaning and importance of the conference. Stanley includes a sixteen-page bibliography and ten-page index, along with seventeen photographs if leading religious figures of the time.
Stanley examines the significant expansion of evangelical Christianity during the second half of the twentieth century in his book The Global Diffusion of Evangelicalism: The Age of Billy Graham and John Stott. In this volume, Stanley is interesting in exploring why and how evangelical Christianity expanded so much during this time period, and how it changed as a result of its increased prominence in the United States and on the global scene. Stanley analyzes not only the geographical expansion of evangelicalism, but its cultural and theological elements as well. His exploration is centered largely on the work and accomplishments of the prominent television evangelist Billy Graham, who became famous for his evangelical campaigns known as Billy Graham’s Crusades that occurred in the nearly sixty-year span from 1947 to 2005. He looks at how the charismatic and eloquent Graham influenced evangelical Christianity, especially through the expanding medium of television, and what it meant to theology as a whole. In addition to Graham, Stanley considers the roles played by figures such as John Stott, Carl Henry, Festo Kivengere, and less notable persons such as Edward Carnell, Agnes Sanford, and John Gatu. Stanley also includes coverage of noteworthy organizations and events that occurred during the fifty-year period under consideration.
Christianity in the Twentieth Century
In Christianity in the Twentieth Century: A World History, Stanley takes on an ambitious subject in a book that manages to be both thorough and usable, if not as comprehensive as the title might suggest. The author “selects fifteen critical themes in Christian history and explores how many different kinds of Christians have responded to social, cultural, and political issues,” noted Philip Jenkins, writing in Christianity Today. He includes two geographical case studies on each theme. “Stanley’s book is a triumph, above all for its highly innovative structure. Indeed, that structure alone is exceptionally valuable both to readers and as a model for educators seeking to frame the ever-expanding Christian story worldwide,” commented Jenkins.
With this book, Stanley “succeeds, at least to the extent that any historian can succeed given the breadth of this topic,” observed a Kirkus Reviews contributor. He covers topics such as human rights and Christianity, particularly in South Africa and in opposition to the violent and racist policies of Apartheid; Pentecostal Christianities and the development of missionary communities in Brazil and Ghana; ecumenism and changes in Christian worship in China and the Indian subcontinent; Christianity in Islamic-majority countries, Christianity and nationalism; and the Eastern Orthodox Church and its movement into the West.
Jenkins summarized his opinion of the book, stating, “Even if the final product is not truly comprehensive, it certainly offers a very wide basis for future thought and reading.” The Kirkus Reviews writer called it a “well-written religious history that is destined to become a standard classroom text.”
BIOCRIT
PERIODICALS
Christian Century, October 17, 2006, Mark A. Noll, “History of Christianity,” review of The Cambridge History of Christianity, Volume 8: World Christianities, c. 1815-c. 1914, p. 23.
Christianity Today, June, 2018, Philip Jenkins, “The Ever-Expanding Christian Story: Brian Stanley’s global history of faith in the twentieth century makes surprising connections and draws unexpected lessons,” review of Christianity in the Twentieth Century: A World History, p. 71.
Contemporary Review, autumn, 2006, review of The Cambridge History of Christianity, Volume 8: World Christianities c. 1815-c. 1914, p. 396.
International Review of Mission, April, 2010, William J. Nottingham, review of The World Missionary Conference, Edinburgh 1910,” p. 159.
Kirkus Reviews, May 1, 2018, review of Christianity in the Twentieth Century.
Library Journal, January 1, 2006, Carolyn M. Craft, review of The Cambridge History of Christianity, Volume 8: World Christianities, c. 1815-c. 1914, p. 122.
Publishers Weekly, April 9, 2018, review of Christianity in the Twentieth Century, p. 71.
Print Marked Items
THE EVER-EXPANDING CHRISTIAN STORY: Brian
Stanley's global history of faith in the 20th century
makes surprising connections and draws unexpected
lessons
Philip Jenkins
Christianity Today.
62.5 (June 2018): p71+.
COPYRIGHT 2018 Christianity Today, Inc.
http://www.christianitytoday.com/
Full Text:
A reader might well approach Brian Stanley's Christianity in the Twentieth Century: A World History ***** with a mix of intrigue and
skepticism. How on earth, we might ask, can even the most skilled writer incorporate every major theme and movement, every key thinker and
theological debate, in this action-packed era? How many thousands of pages would such a vaultingly ambitious project demand? How could such
a book offer a proper and equitable balance between the worlds of Old and New Christendom? How dare any author even attempt such a thing?
In fact, Stanley's book is a triumph, above all for its highly innovative structure. Indeed, that structure alone is exceptionally valuable both to
readers and as a model for educators seeking to frame the ever-expanding Christian story worldwide. Of course (we are relieved to learn) Stanley
is not offering any kind of exhaustive and exhausting encyclopedia of Faith, the Universe and Everything. Rather, he selects 15 critical themes in
Christian history and explores how many different kinds of Christians have responded to social, cultural, and political issues. In each case, he
illustrates his theme substantially with two geographical case studies, with an obvious emphasis on regions he knows particularly well. Even if
the final product is not truly comprehensive, it certainly offers a very wide basis for future thought and reading.
SURPRISING EXAMPLES
Anyone with the slightest knowledge of trends in modern Christianity will have opinions about what Stanley's 15 key themes should be. We
might disagree with the exact contents of his list, but few would question the reasonableness of including, for instance, "uneasy marriages
between Christianity and nationalism"; the persecution of churches in different societies; ecumenism; the dilemmas of living as a Christian under
Islamic rule; human rights, gender, and sexuality; the role of migrant churches; or the relationship between Christianity, ethnic hatred, and
genocide.
But if the topics to some extent select themselves, Stanley then startles with his choice of specific examples. Yes, we know that Christians in
different eras have exalted the notion of "Holy Nations," but how many authors would think to examine this approach with a comparative study
of Protestant nationalism in South Korea and Marian Catholic nationalism in Poland? Or to compare the churches' response to genocide in Nazi
Germany and Rwanda? One might easily point to the fundamental cultural differences between the nations placed under the microscope,
especially when Catholic and Protestant traditions are juxtaposed. But overriding those forms of diversity is one key question. Each of these
churches, sects, or movements claims to be Christian, regardless of its location and historical circumstances. So what exactly is the identifiable
core of that Christian belief or understanding? How malleable is it?
Another strength of Stanley's book is the serious attention paid to a wide diversity of traditions and denominations. Ageneration or so ago, a book
giving adequate and fair coverage to both Catholics and (mainline) Protestants was laudable. Stanley certainly treats those two fully, but over and
above that he offers a chapter on the Orthodox tradition, as viewed in the cases of Greece, Turkey, and even East Africa. Given his interest in
Global South religion, he is very informative on Pentecostal worlds, as well as the African independent traditions represented by the Aladura and
other healing churches.
Beyond offering comparisons, Stanley seeks to draw lessons of wider application, and in most cases, his conclusions are perceptive and useful. In
neither Germany nor Rwanda, for instance, were churches directly responsible for undertaking genocide or stirring hatred, but in both cases, it is
difficult to imagine that the mass slaughter could have occurred without their actions, either positive or negative. He makes the alarming but
justified suggestion that in both cases, what cursed the churches was not ignoring the cause of justice or the prophetic Christian message but
drawing precisely on that rhetoric to justify outrageous acts of criminality. Without a powerful sense of the presence of sin in society, calls for
justice and liberation are all too likely to lead to demands for "justice" as envisioned by my particular community, my tribe, my race.
Given his background as a distinguished scholar of world Christianity, Stanley naturally favors "big themes" that might not have occurred to
mainstream Christian historians of generations past. Take, for instance, his analysis of the situation of Christian communities living under the
domination of another world religion, in this case Islam. We tend to forget that the experience of rule by other religious majorities (or minorities)
has often shaped on-the-ground realities for Christian communities, and we can divide societies by the religious quality of their soundscapes.
Societies where bells peal publicly are likely to have firm Christian foundations and a preferential role for Christians in society and government.
But Christians in Hindu or Muslim worlds have to be very cautious about such public expressions, which would threaten to bring on persecution.
The prevailing religious sound in the Islamic world is the cry of the muezzin.
Stanley's choice of case studies in this chapter--Egypt and Indonesia--is particularly helpful because of the size of the respective Christian
communities and their extraordinary histories. He points out that Christians in the West, even if they do not face active persecution at the hands of
secularists, might likewise have to deal with being excluded from the respectable mainstream. And like those Christians in Muslim lands, they
need to "find ways of embodying the universal compulsion of the gospel that evoke the spirit of Christ rather than the memory of a powerful
Christendom." This is, in fact, typical of the experience of reading the book. You begin by studying, say, the fascinating but unfamiliar story of
the church in Indonesia, but you soon discover that these seemingly alien histories carry much wider lessons.
With one exception, to which I will return, Stanley's selection of case studies is creative and rewarding, although an American reader might be
somewhat surprised by certain themes and examples. Scholars based in the United Kingdom (like Stanley) are familiar with the understanding of
religious affiliation proposed by sociologist Grace Davie, who separated "believing" from "belonging." In a European nation with an established
church, one might still have religious belief, but that does not necessarily correlate with active church membership, and any attempt at
understanding secularization or the rise of the "Nones" has to appreciate this distinction. Stanley makes "belonging and believing" one of his key
themes, with case studies of the US and Scandinavia, and again, the results are surprising. In many ways, he argues, the forms of government are
much more "secular" in the US than in a land like Denmark.
Other transatlantic differences emerge in Stanley's account of the church's interaction with indigenous peoples, where he compares the wellknown
record of apartheid in South Africa with the ghastly story of Canadian churches operating residential schools as a means of educating and
integrating native peoples. The Canadian tale is little known in the US, but it demands attention. And on the subject of global liberation
theologies, an American reader would obviously expect a discussion of Latin America but might be nervous about Stanley's comparison with the
Palestinian theology associated with ecumenical movements like Sabeel.
THE CENTRALITY OF MARTYRDOM
The quality of Stanley's book is exactly what we might expect from a scholar of his reputation. Still, I have to register one fundamental objection
to a particular choice of case study. In a chapter on "Making War on the Saints," Stanley traces the efforts of secular states to uproot or crush
Christian churches, unquestionably a major theme of the past century. He then compares the experiences of the Soviet Union and France, an
attempted parallel that baffles me. Certainly, successive French regimes sought to destroy church power and to secularize society, and they
achieved many of their goals.
But a Soviet comparison? Did tens of thousands of French clergy and laity fall to the machine guns of militias enforcing laicite? Were thousands
more tortured in gulags to make them forsake their faith? Even to ask such parallel-universe questions points out the radically different nature of
the two cases. I am also surprised by how little stress he places on the extreme and pervasive Communist violence, which the regime itself
explicitly described as systematic terrorism.
That actually gets to a larger point about the centrality of persecution, state terrorism, and martyrdom during this extraordinarily bloody era. If I
were writing a book on 20th-century Christianity, I would assuredly choose Christian martyrdom as one of my dominant themes. Besides Soviet
Russia, I would find abundant evidence in occupied Eastern Europe after 1945, in China, Vietnam, or North Korea, and in revolutionary Mexico
or Spain during its 1930s civil war.
Overall, though, Stanley's book is consistently perceptive and helpfully provocative. Reading it also forces us to think about the grand themes that
will dominate the Christian story in our own day. Let's consider his conclusion. In the 20th century, Stanley says, the greatest challenge faced by
Christianity was "the repeated subversion of Christian ethics by a series of tragic compromises between Christianity and ideologies of racial
supremacy." Today, however, the greatest challenge "looks likely to be the preparedness of some sections of the church in both northern and
southern hemispheres to accommodate the faith to ideologies of individual enrichment."
Do I agree with that? I'm not sure. But having read Stanley's book, I feel vastly better equipped to deal with the broad questions it raises.
BY PHILIP JENKINS
PHILIP JENKINS is distinguished professor of history at Baylor University. His many books include The Next Christendom: The Rise of Global
Christianity (Oxford University Press) and The Great and Holy War: How World War I Became a Religious Crusade (HarperOne).
ILLUSTRATION BY BENEDETTO CRISTOFANI / SALZMANART
Source Citation (MLA 8th
Edition)
Jenkins, Philip. "THE EVER-EXPANDING CHRISTIAN STORY: Brian Stanley's global history of faith in the 20th century makes surprising
connections and draws unexpected lessons." Christianity Today, June 2018, p. 71+. General OneFile,
http://link.galegroup.com/apps/doc/A544512206/ITOF?u=schlager&sid=ITOF&xid=e7fb8df4. Accessed 19 Aug. 2018.
Gale Document Number: GALE|A544512206
Stanley, Brian: CHRISTIANITY IN THE TWENTIETH
CENTURY
Kirkus Reviews.
(May 1, 2018):
COPYRIGHT 2018 Kirkus Media LLC
http://www.kirkusreviews.com/
Full Text:
Stanley, Brian CHRISTIANITY IN THE TWENTIETH CENTURY Princeton Univ. (Adult Nonfiction) $35.00 7, 1 ISBN: 978-0-691-15710-8
A finely crafted exploration of Christianity in the 20th century.
Stanley (World Christianity/Univ. of Edinburgh; The Global Diffusion of Evangelicalism, 2013, etc.) provides an ingenious and informative
history of the Christian faith through the last century. Eschewing a linear narrative, the author relies on a topical format, giving the history a truly
global approach. "This book," he writes, "provides a historian's perspective on the multiple and complex ways in which the Christian religion...
[has] interacted with the changing social, political, and cultural environment of the twentieth century." Stanley explores a variety of salient topics
through dual geographic lenses--e.g., the interplay between Christianity and nationalism as seen in Poland and in Korea, or the life of the church
in the Islamic-majority countries of Egypt and Indonesia. In a chapter on the Eastern Orthodox Church and its movement into the West, the author
concludes, "this chapter, no less than any of the others, has been unashamedly selective." Stanley realizes throughout that his approach is open to
criticism, but he hopes to cast a wider historical net--and he succeeds, at least to the extent that any historian can succeed given the breadth of this
topic. In both the introduction and the conclusion, the author discusses The Christian Century, a prominent publication that began in the 1900s
with an optimism for Christianity that would soon be severely challenged. Stanley asks whether the hopes of the magazine's founders were
realized or not, and his answer is ambiguous. Mainstream Protestantism, as well as pre-Vatican II Catholicism, changed radically during the past
100 years, and the locus of Christian activity moved south and east globally. However, attempts to secularize the world, be it through slow
cultural change or totalitarian force, have failed. Stanley presents a century not dominated by Christianity but one in which the faith played an
active--and sometimes unexpected--role.
A well-written religious history that is destined to become a standard classroom text.
Source Citation (MLA 8th
Edition)
"Stanley, Brian: CHRISTIANITY IN THE TWENTIETH CENTURY." Kirkus Reviews, 1 May 2018. General OneFile,
http://link.galegroup.com/apps/doc/A536571012/ITOF?u=schlager&sid=ITOF&xid=4c44dd7d. Accessed 19 Aug. 2018.
Gale Document Number: GALE|A536571012
Christianity in the Twentieth Century: A World History
Publishers Weekly.
265.15 (Apr. 9, 2018): p71.
COPYRIGHT 2018 PWxyz, LLC
http://www.publishersweekly.com/
Full Text:
Christianity in the Twentieth Century: A World History
Brian Stanley. Princeton Univ. $35 (512p)
ISBN 978-0-691-15710-8
This ambitious work by historian Stanley (The Global Diffusion of Evangelicalism), professor of world Christianity at the University of
Edinburgh, surveys narratives of 20th-century Christian activity around the globe. At the dawn of the 20th century, evangelical Christians in the
West were confident that the "global diffusion of Christianity from its Western heartlands" would be a "universal triumph of the Western
civilizing creed," Stanley writes. But then global Christianities flourished in ways Western Christians had not envisioned. Stanley surveys these
changes in thematic sections. The chapter on human rights examines how Christians in South Africa supported and opposed Apartheid, as well as
the role of Protestant and Catholic churches in Canada's system of residential schools for indigenous children (now regarded as violating the
human rights of a generation of First Nations people). The chapter on Pentecostal Christianities considers the development of missionary
communities in Ghana and Brazil; the chapter on ecumenism looks at ways Christian practices of worship changed throughout China and the
Indian subcontinent. At times the array of Christian organizations (there is a three-page list of abbreviations provided) and the rapid jumps
between locations can feel bewildering--yet the author provides reader-friendly transitions into and out of each theme. This comprehensive work
is ideally suited for an undergraduate course or study group. (June)
Source Citation (MLA 8th
Edition)
"Christianity in the Twentieth Century: A World History." Publishers Weekly, 9 Apr. 2018, p. 71. General OneFile,
http://link.galegroup.com/apps/doc/A535100011/ITOF?u=schlager&sid=ITOF&xid=a58d14c3. Accessed 19 Aug. 2018.
Gale Document Number: GALE|A535100011
Brian Stanley, The World Missionary Conference,
Edinburgh 1910
William J. Nottingham
International Review of Mission.
99.390 (Apr. 2010): p159+.
http://dx.doi.org/10.1111/j.1758-6631.2010.00039.x
COPYRIGHT 2010 World Council of Churches
http://www.wcc-coe.org/wcc/what/mission/irm.html
Full Text:
Brian Stanley, The World Missionary Conference, Edinburgh 1910, William B. Eerdmans, Grand Rapids, Michigan, 2009, xxii+ 352 pp.
Jasmin Adam, Communications Officer of The Edinburgh 2010 Events Committee and editor of the Edinburgh 2010 Newsletter, calls this book
"an engaging summation of the 1910 Conference". The preface explains that it is intended "to supply both an account of the World Missionary
Conference as an event in itself and also a synthetic interpretation of the western Protestant missionary movement as it neared the apex of its size
and influence"(p.xx). In other words, a profoundly scholarly account is provided of this historic event and the subsequent course of its
missiological concerns, but it is not presented as the launching of the 20th century ecumenical movement, which is regarded as a "debatable
assumption"(p.7). The World Council of Churches (WCC) and the International Missionary Council (IMC) are of passing interest.
The author Brian Stanley is professor of world Christianity and director of the Centre for the Study of World Christianity at the University of
Edinburgh, School of Divinity. His book The World Missionary Conference, Edinburgh 1910 is acknowledged to be the definitive history of the
momentous gathering on the cusp of what was expected to be the Christian century (p.2). The "evangelization of the world" was a shared
assumption of the Anglo-American missionary institutions, buttressed by the colonialism of the epoch and qualified by enforced definitions of
Christendom. A century later, in retrospect, the author assumes that the high tide of Protestant mission has passed.
The research of the convoluted planning and preliminary arrangements of the momentous event will never be duplicated, perhaps at the most
reinterpreted. Prof. Stanley describes the countless meetings, the eclectic participants, the denominational tensions, and the ecumenical resolve in
precise detail and lively engagement of personalities and conditions. It is a joy to observe from the footnotes that the former Missionary Research
Library of Union Theological Seminary in New York City, now part of the Burke Library of Columbia University, has been mined for its
extensive records. The same may be observed about the World Council of Churches library in Geneva, the Day Missions library at Yale Divinity
School, and New College resources of the University of Edinburgh. To bring together the riches of these collections in the history of Protestant
world mission and evangelism deserves lasting gratitude. As one of the latest in the Eerdmans Studies in the History of Christian Missions, Prof.
Stanley's work will be a classic in church history and mission research.
The World Missionary Conference had first been called "The Third Ecumenical Missionary Conference", stemming from the meetings of London
(1888) and New York (1900). The name change occurred when the executive and general committees met in Edinburgh 23 September 1908
(p.37). "World" was even more pretentious, but ecclesiastically more modest. The names of W.H. Findlay, J. Fairley Daly, Duncan M'Laren,
David S. Cairns, George Robson, John H. Ritson, R. Wardlaw Thompson, Tissington Tatlow, Andrew Wann, Silas McBee, Arthur Judson Brown,
Julius Richter and Johannes Warneck of Germany, Bishop Edward S. Talbot, and the Archbishop of Canterbury Randall Davidson are among the
great number of key organizers and promoters whose names belong with the well-known J.H. Oldham, John R. Mott, or Robert E. Speer.
Distinguished professors from the US included Ernest DeWitt Burton of the University of Chicago, Edward C. Moore of Harvard Divinity
School, Harlan P. Beach of Yale Divinity School, W. Douglas Mackenzie of Hartford Seminary, and Grace Hoadley Dodge, benefactress of
Columbia Teachers' College.
The initiative and leadership of the United Free Church of Scotland and seven or more Scottish societies like the Livingstonia Mission Committee
give the intellectual and spiritual context for the Scottish venue. A little known influence from Asia underlies the Edinburgh conference in the
actual missionary conferences of Madras (1902) and Shanghai (1907), which served as the template for its mode of proceeding "on the basis of
discussing detailed reports prepared in advance by appointed study commissions" (p.28). In other words, it was not to be an inspirational
convention but a working conference that would set the pattern for the ecumenical assemblies of the 20th century.
Eight commissions were planned (p.33): I. Carrying the Gospel to All the Non-Christian World; II. The Native Church and its Worker; III.
Education in Relation to the Christianization of National Life; IV. The Missionary Message in Relation to Non-Christian Religions; V. The
Preparation of Missionaries; VI. The Home Base of Missions; VII. Relation of Missions to Governments; VIII. Co-operation and the Promotion
of Unity. Brian Stanley has not organized his book along the lines of these eight commissions, which makes it difficult to identify them exactly.
Some are dealt with more than others in chapters related to analysis of the conference. Commissions are more pronounced in "The Aims of
Mission Education: Cultural 'Accommodation' and the Catholicity of Christianity" (Commission III), "Fulfillment and Challenge: Christianity and
the World Faiths" (Commission IV), "Missions, Empire, and the Hierarchy of Civilization" (Commission VII), "Missionary Co-operation: Its
Limits and Implications" (Commission VIII). The author admits to selectivity in discussing the commissions and encourages other researchers to
complete the record (p.xx). Commissions I and VII especially represent earlier writing on his part.
Chapters 5 and 6 entitled '"Give Us Friends!' The Voice of the 'Younger' Churches" and "The Church of the Three Selves" explain grievous
relations with the vast field of missions in Asia and Africa, typified by the presence of 18 Asian participants among 1215 official delegates.
Stanley writes of "The Virtual Absence of Africa", describing the ambiguity of some references that appear (p.97 ff.). Eight delegates were from
India, one Korean, one Burmese, three from China, and four from Japan. This reviewer heard WCC General Secretary Philip A. Potter explain the
strong Japanese presence from that small Protestant community as a sign of the geopolitical emergence of Japan on the world scene at the turn of
the century. Some other Asian names appear in the record, but all were "highly educated, socially superior, and primarily urban", not particularly
representative, in the observation of the author. Of the official delegates, 207 were women. With the side events for visitors and the public,
attendance reached between six and seven thousand (p.74).
The naming of Commission I was a difficult matter, because it was intended to be "Carrying the Gospel to All the World." However, the AngloCatholics
of the established church and some other Anglicans, including Americans, insisted that missions should not be included that related to
"Christian" populations. They meant anywhere in Europe, Roman Catholic Latin America, the Orthodox of the Ottoman Empire, Coptic Egypt,
Persia, African Americans, Russia-associated Alaska, the black peoples of the Caribbean etc. The matter was characterized as "Christendom" and
"heathendom", but in fact the issue was baptism (p.66). American mission boards asked what percentage of a population had to be Christian for a
country to be counted as Christendom" (p.64). Concessions were made, albeit grudgingly, and Prof. Stanley writes: "From the perspective of most
present-day theologies of mission, the stance taken by the conference was indefensible in that it had restricted the mission of the Church (and by
implication the mission of God) to certain geographically demarcated portions of humanity" (p.72).
Preliminary questionnaires included for Commissions III and VII are of interest as samples of the international preparation (pp.202, 274-276).
Five sections are described for Commission IV (Chapter 8) on interfaith relations, including a discussion on the relation of Hinduism and
Christianity, Islam, the religions of Japan and China, and African animism. An apology follows for not dealing more in depth with Buddhism.
The exchange among the participants as recorded by Prof. Stanley is theologically fascinating and revealing as a retrospective on late 19th
century missionary endeavour. He sums up: "The presumed future trajectory of world religions was still one of the replacement of all other
religions by Christianity, but that replacement was conceived of as a gradual process of absorption rather than an abrupt one of confrontation"
(p.246). As in the following Chapter 9 on relation to governments, mostly European colonial administrations, religious optimism and cultural
illusions were shattered by World War I within the decade. "Missions and Governments" shows a diversity of opinion on colonial rule in support
of missions, even acceptance of racist rationale. Assumptions echo the Berlin conference on Africa of 1884-85, unqualified imperialism, and
"unequal treaties" in East Asia. It had been determined that there would be no "resolutions" voted by the conference, but one that was proposed
without success called for European powers to take action for human rights in the Belgian Congo (p.269). Forced labour and the opium traffic
figured in the final report.
Chapters 10 and 11 deal with Commission VIII on cooperation and the legacy of Edinburgh 1910. A section is entitled "The Role of Women in
Mission" (p.312 ff.). There was great care to avoid any tendency to create an ongoing missionary council or to discuss church unity, except for
participants from Asia who forced it by recalling the formula from Shanghai 1907 of "one undivided Church of Christ in any nation" (p.280).
Nevertheless, a continuing committee was agreed to after much negotiation, with 35 members, including one woman, and John R. Mott as acting
chairman (p.301). It led to the International Missionary Council in a dozen years or so. Prof. Stanley notes: "Under the pressure of the
fundamentalist controversies of the 1920s, the Protestant consensus that was held intact in 1910 fell apart, opening up the divergence between
'ecumenical' and 'evangelical' Protestants which has largely endured to the present day" (p.323). He observes that there was little awareness of the
growing Pentecostal movements and African indigenous churches that were to come. The role of the Orthodox churches seems to have been
overlooked, while the confessional divisions that Edinburgh worked so hard to bridge have largely given way to other missional concerns.
The World Missionary Conference, Edinburgh 1910 is indispensable background to the centennial observation planned for 2-6 June 2010.
Ecumenical mission theology will benefit by the contrasts and commitment of the earlier generation. Fresh insight for church and world can
stimulate a new vision and deeper faith. Sixteen pages of bibliography and ten pages of index are useful, and seventeen photos of leading figures
enliven the study.
DOI: 10.1111/j.1758-6631.2010.00039.x
Rev. William J. Nottingham is president emeritus of the Division of Overseas Ministries Christian Church (Disciples of Christ) in the USA and
Canada.
Nottingham, William J.
Source Citation (MLA 8th
Edition)
Nottingham, William J. "Brian Stanley, The World Missionary Conference, Edinburgh 1910." International Review of Mission, Apr. 2010, p.
159+. General OneFile, http://link.galegroup.com/apps/doc/A224100579/ITOF?u=schlager&sid=ITOF&xid=8082d865. Accessed 19 Aug.
2018.
Gale Document Number: GALE|A224100579
The 2010 Christianity today book awards
Christianity Today.
54.2 (Feb. 2010): p28+.
COPYRIGHT 2010 Christianity Today, Inc.
http://www.christianitytoday.com/
Full Text:
Our judging process began with 472 titles submitted by 72 publishers. Christianity Today's editors selected finalists in each category, and our
expert judges went to work discovering the best of the bunch from 2009. Here are the 12 winners (including two ties) and 11 notables that best
shed light on the people, events, and ideas that shape evangelical life, thought, and mission, with comments from the judges.
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APOLOGETIC / EVANGELISM
GOD IS GREAT, GOD IS GOOD
Why Believing in God Is Reasonable and Responsible
WILLIAM LANE CRAIG AND CHAD MEISTER, EDITORS (INTERVARSITY)
"Craig and Meister bring together cutting-edge essays that attest powerfully to the massive and growing evidence in favor of theism in general
and Christianity in particular. Each essay responds to the charges made by the New Atheists but this is by no means a polemical book. The writers
set a high par for reasonable, responsible discourse and may live up to it."
AWARD OF MERIT
FAITH AT THE EDGE
A Book for Doubters
ROBERT N. WENNBERG (EERDMANS)
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BIBLICAL STUDIES
SIN
A History
GARY A. ANDERSON (YALE UNIVERSITY PRESS)
"This masterful account of the history of sin pulls together the biblical text, the church fathers, and Anselm of Canterbury. The breadth of sources
used and the thoroughness of Anderson's narrative are impressive, particularly given that he is able to accomplish so much in a rather brief
amount of space."
AWARD OF MERIT
THE FIRST AND SECOND LETTERS TO THE
THESSALONIANS (The New International Commentary
on the New Testament)
GORDON D. FEE (EERDMANS)
[ILLUSTRATION OMITTED]
CHRISTIANITY AND CULTURE
SOULS IN TRANSITION
The Religious and Spiritual Lives of Emerging Adults
CHRISTIAN SMITH WITH PATRICIA SNELL (OXFORD UNIVERSITY PRESS)
"Sociologist Smith and collaborator Snell present an in-depth scholarly study of the religious, spiritual, moral, and emotion-laden lives of adults
ages 18 to 23. The implications of this study for Christian ministry are enormous. Here is an indispensable resource for parents, pastors, campus
ministers, and everyone concerned for the future of the church."
AWARD OF MERIT
AMERICAN BABYLON
Notes of a Christian Exile
RICHARD JOHN NEUHAUS (BASIC)
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CHRISTIAN LIVING
I TOLD ME SO
Self-Deception and the Christian Life
GREGG A. TEN ELSHOF (EERDMANS)
"By combining philosophy, psychology, and theology with practical examples, Ten Elshof clearly shows how we all are self-deceived, and why
that is detrimental to our spiritual growth. The author has written a book that is not only intriguing, readable, applicable, and thoughtful, but also
a catalyst for self-examination."
AWARD OF MERIT
SINGLED OUT
Why Celibacy Must Be Reinvented in Today's Church
CHRISTINE A. COLON AND BONNI E. E. FIELD (BRAZOS)
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THE CHURCH / PASTORAL LEADERSHIP
DEEP CHURCH
A Third Way Beyond Emerging and Traditional
JIM BELCHER (INTERVARSITY)
"From a former insider of the emerging church, this theologically weighty book speaks to both sides in the emerging/traditional debate. Though
reflecting primarily a Reformed perspective, Belcher is irenic, showing appreciation for both emergent concerns and the great tradition of
Christian faith and practice."
WHY WE LOVE THE CHURCH
In Praise of Institutions and Organized Religion
KEVIN DEYOUNG AND TED KLUCK (MOODY)
"DeYoung and Kluck respond to the church's many critics with theological verve, historical backbone, biblical agility, and--above all--an
infectious love for the bride of Christ, tawdry or frumpy though she can be."
AWARD OF MERIT
THE MONKEY AND THE FISH
Liquid Leadership for a Third-Culture Church
DAVE GIBBONS (ZONDERVAN)
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FICTION
NOTES FROM UNDERGROUND
FYODOR DOSTOEVSKY; BORIS JAKIM, TRANSLATOR (EERDMANS)
"Translator Jakim captures so well the coarse, insistent voice of Dostoevsky's underground man, who champions freedom of the will but
(prophetically) finds himself unwilling to resist the cruelty in his own heart. This modern, readable translation still conveys the rhythms and
colors of 19th-century Russia."
AWARD OF MERIT
ANGEL TIME
ANNE RICE (KNOPF)
[ILLUSTRATION OMITTED]
HISTORY / BIOLOGY
PREDESTINATION
The American Career of a Contentious Doctrine
PETER J. THUESEN (OXFORD UNIVERSITY PRESS)
"Surprisingly, Thuesen makes the history of a doctrine one riddled with arcane terminology and hair-splitting distinctions not only accessible but
also engaging. He has produced an intellectual history that puts ideas in their social context and takes seriously the lives of the men and women
who thought about them."
AWARD OF MERIT
THE SISTERS OF SINAI
How Two Lady Adventurers Discovered the Hidden Gospels
JANET SOSKICE (KNOPF)
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MISSIONS/GLOBAL AFFAIRS
THE NEW SHAPE OF WORLD CHRISTIANITY
How American Experience Reflects Global Faith
MARK A. NOLL (INTERVARSITY ACADEMIC)
"With insightful research and poignant historical observation, Noll effectively demonstrates that American individualism, voluntarism, and antiinstitutionalism
have had a much greater impact on the global church than have money, resources, or power. Noll adds an innovative thesis to our
understanding of the contribution of U.S. churches to the amazing growth of the non-Western church."
AWARD OF MERIT
THE HOLE IN OUR GOSPEL
What Does God Expect of Us?
RICHARD STEARNS (THOMAS NELSON)
TIE
THE WORLD MISSIONARY CONFERENCE, EDINBURGH 1910 BRIAN STANLEY (EERDMANS)
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SPIRITUALITY
LONGING FOR GOD
Seven Paths of Christian Devotion
RICHARD J. FOSTER AND GAYLE D. BEEBE (INTERVARSITY)
"By featuring the lives and teaching of 26 spiritual masters from church history, Foster and Beebe shine a light on seven paths (or orientations) to
spiritual development. This survey brings together shared themes and unique contributions that guide those journeying with and toward God."
AWARD OF MERIT
THE END OF SUFFERING
Finding Purpose in Pain
SCOTT CAIRNS (PARACLETE)
[ILLUSTRATION OMITTED]
THEOLOGY / ETHICS
DESIRING THE KINGDOM
Worship, Worldview, and Cultural Formation
JAMES K. A. SMITH (BAKER ACADEMIC)
"Here is a challenging look at how 'liturgies,' sacred or secular, form our desires and shape us into a people with specific loves. Smith makes a
compelling case for considering the role of desire in our spiritual formation efforts."
THE GOD I DON'T UNDERSTAND
Reflections on Tough Questions of Faith
CHRISTOPHER J, H. WRIGHT (ZONDERVAN)
"This book is clear, logical, pastoral, and empathetic. It will help Christians and seekers better understand some of the most difficult aspects of
our faith."
AWARD OF MERIT
KNOWING CHRIST TODAY
Why We Can Trust Spiritual Knowledge
DALLAS WILLARD (HARPERONE)
Source Citation (MLA 8th
Edition)
"The 2010 Christianity today book awards." Christianity Today, Feb. 2010, p. 28+. General OneFile,
http://link.galegroup.com/apps/doc/A219009102/ITOF?u=schlager&sid=ITOF&xid=cd41c84c. Accessed 19 Aug. 2018.
Gale Document Number: GALE|A219009102
History of Christianity
Mark A. Noll
The Christian Century.
123.21 (Oct. 17, 2006): p23+.
COPYRIGHT 2006 The Christian Century Foundation
http://www.christiancentury.org
Full Text:
African Christianity: An African Story. Edited by Ogbu Kalu. (Department of Church History, University of Pretoria, 631 pp.) Kalu and an
accomplished team of collaborators bring off in this book what has never been accomplished before--a thorough, carefully researched,
interpretively rich history of Christianity in Africa written by Africans. The depth of insight is as pervasive as the coverage is complete. This is a
picture of a Christianity that shares much with other Christianities around the world but also is distinctly African. A promised edition from a U.S.
publisher cannot come soon enough.
The Cambridge History of Christianity, Volume 1: Origins to Constantine. Edited by Margaret M. Mitchell and Frances M. Young. (Cambridge
University Press, 790 pp., $180.00.) The Cambridge History of Christianity, Volume 8: World Christianities, c. 1815--c. 1914. Edited by Sheridan
Gilley and Brian Stanley. (Cambridge University Press, 698 pp., $180.00.) The Cambridge History of Christianity, Volume 9: World
Christianities, c. 1914--c. 2000. Edited by Hugh McLeod. (Cambridge University Press, 736 pp., $180.00.) These volumes of the new Cambridge
History, the first three to be released, set a very high standard for the six volumes to follow. The editors have recruited squadrons of experts,
pulled their chapters into well integrated order, and themselves offered unusually useful summaries and conclusions. The treatment of traditional
themes and historical Christian regions is superb, but even better is the innovative work on fresh subjects and new Christian areas of the globe.
A Greek Roman Empire: Power and Belief Under Theodosius H (408-450). By Fergus Millar. (University of California Press, 306 pp., $49.95.)
Events of long ago in far-away Byzantium may not seem urgently pressing, but in Millar's thorough, intelligent treatment, the administration of
Theodosius II comes alive. This officially Latin regime was notable for conducting its business in Greek with the eastern half of the empire; the
emperor was even more noteworthy for brokering doctrinal controversies that led during his lifetime to the convening of two major church
synods at Ephesus, which in turn led to the momentous Council of Chalcedon in 451.
God's War: A New History of the Crusades. By Christopher Tyerman. (Belknap, 986 pp., $35.00.) With rekindled controversy about Western
invasions of the Middle East, the Crusades of the late Middle Ages take on unanticipated relevance. It is thus a real boon for this strikingly
effective book to appear at this time. The key to Tyerman's signal success is his ability to explain both the vicious brutality and the serious
Christian altruism that were so intimately intertwined in the crusading experience and that have left such a tangled legacy for Muslim-Christian
relations to this day.
Sex, Marriage, and Family in John Calvin's Geneva, Volume 1: Courtship, Engagement, and Marriage. Edited by John Witte Jr. and Robert M.
Kingdom.
(Eerdmans, 544 pp., $32.00 paperback.) A first-rate historian and an extraordinary legal scholar collaborate to offer close documentation of what
really went on in John Calvin's Geneva. Calvin did undertake a thorough reform of Geneva's moral life, but that effort involved more positives
than negatives, especially the rich biblical view of marriage as a covenant between a man and a woman in which the covenant-keeping God is
always a third party. Witte's work on this theme extends to a well-edited collection discussing Jewish, Christian and Muslim considerations,
Covenant Marriage in Comparative Perspective (Eerdmans, 2005).
Religion, Family, and Community in Victorian Canada: The Colbys of Carrollcroft. By Marguerite Van Die. (McGill-Queen's University Press,
304 pp., $75.00.) In this extraordinarily perceptive account of family, religion, economics, politics and society in relation to an extended family in
Quebec's eastern townships over the last two-thirds of the 19th century, Van Die shows how thoroughly the era's mainstream Protestantism was
wrapped up with its rapid social and economic changes, with progressive liberal politics and with the importance of women as major religious
actors. The book represents lived history at its best.
Rebecca's Revival: Creating Black Christianity in the Atlantic World. By Jon Sensbach. (Harvard University Press, 320 pp., $16.95 paperback.)
Sensbach's beautifully written book tells the story of Rebecca Protten, a slave on St. Thomas in the Virgin Islands to whom Moravian
missionaries ministered in the 1740s. Her conversion, her rise to prominence as a Christian witness, her role in the history of West Indian slave
revolts, her manumission, her eventual marriages (one interrracial) and her long sojourn in Europe are the events that drive the narrative. The
book's depiction of a Christian faith both truly pietistic and truly African was a revelation in its own century and a harbinger for much to come.
Protestant Theology and the Making of the Modern German University. By Thomas Albert Howard. (Oxford University Press, 496 pp., $135.00.)
Howard's story tells how ingenious leaders, chiefly Friedrich Schleiermacher, rescued the study of theology (but only barely) when German
universities made a wholesale turn toward dominance by science and the state. The ironic result was that German theology became an arbiter for
all of Christendom while departments of theology in German universities were hanging on by their fingernails. Whether they sacrificed requisite
independence to do so is the question that Howard--through a critique of Karl Barth--raises masterfully at the end.
Upon the Altar of the Nation: A Moral History of the Civil War. By Harry S. Stout. (Viking, 400 pp., $29.95.) This study of cultural conflict,
American civil religion and religious justification for war is as timely for its implicit commentary on current affairs as for its explicit engagement
with the determinative historical event of the U.S. Stout uses classical just war theory to weigh the Civil War in the balance and finds it wanting
on both sides. In his view, propagandistic mythmaking and romantic ideology masked both the human cost of this terrible war and its failure to
resolve the nation's enduring crisis over race.
The Catholic Origins of Quebec's Quiet Revolution, 1931-1970. By Michael Gauvreau. (McGill-Queen's University Press, 512 pp., $85.00.)
Gauvreau's thorough volume represents the best attempt yet to explain the rapid secularization of what was once the most thoroughly
Christianized region of North America. His compelling argument shows clearly that efforts within the Catholic Church were responsible for
promoting a new understanding of Christianity that displayed new social and intellectual sophistication but offered almost nothing with which to
withstand the economic, cultural and political whirlwind that swept Quebec beginning in the 1950s. Ironically, liberalizing changes in Canada
were often associated with Catholic Action, which, under Pope John Paul II, became a forceful tool for conservative resurgence in the church
worldwide.
Selected by Mark A. Noll, professor of history at the University of Notre Dame in Indiana.
Noll, Mark A.
Source Citation (MLA 8th
Edition)
Noll, Mark A. "History of Christianity." The Christian Century, 17 Oct. 2006, p. 23+. General OneFile,
http://link.galegroup.com/apps/doc/A153513308/ITOF?u=schlager&sid=ITOF&xid=d8e97e10. Accessed 19 Aug. 2018.
Gale Document Number: GALE|A153513308
The Cambridge History of Christianity: World
Christianities c.1815-c.1914, vol. 8
Contemporary Review.
288.1682 (Autumn 2006): p396+.
COPYRIGHT 2006 Contemporary Review Company Ltd.
Full Text:
The Cambridge History of Christianity: World Christianities c.1815-c.1914. Volume 8. Sheridan Gilley and Brian Stanley, editors. Cambridge
University Press. [pounds sterling]100.00 (US$180.00). xvi + 683 pages. ISBN 0-521-81456-1. This latest volume in this prestigious series looks
at what is arguably the most important century in Christian history, whether in Western Europe, Britain, the United States, the British Empire or
the Far East. The collection of essays, written by scholars from round the world, is therefore concerned as much with the wider world as with
Britain and Europe. Indeed, the arrangement of essays often shows old topics from new angles. After an introduction from Prof. Gilley the 36
essays are divided into three parts. The first, 'Christianity and Modernity', examines various aspects of Christian life in the period: the Papacy,
changes in theology, the growth of Nonconformists in Britain, the 'Catholic Revival', the relations between religion and music, literature, social
thought, and the sciences, study of the Bible and differences between rural and urban church life. The second part, 'The Churches and National
Identities', looks at relations between churches and states in France, Italy, Ireland, Hungary and Poland, Germany, the UK, Switzerland and the
Netherlands, Scandinavia, the US and Canada (an intriguing combination), Spain and Portugal, Latin America and the Eastern Catholics. The
final section, 'The Expansion of Christianity', looks at the great missionary efforts undertaken in the world, the relations with various empires, the
nature of Negro churches in the US, the anti-slavery crusade, and finally an intriguing essay on 'the outlook for Christianity in 1914'. There is,
alas, no coverage of the Orthodox churches as this will come in a separate volume and contributions do vary in quality. Even so, this is an
admirable collection that brings readers the latest thinking on a wide variety of fields. (J.M.)
Source Citation (MLA 8th
Edition)
"The Cambridge History of Christianity: World Christianities c.1815-c.1914, vol. 8." Contemporary Review, Autumn 2006, p. 396+. General
OneFile, http://link.galegroup.com/apps/doc/A155920073/ITOF?u=schlager&sid=ITOF&xid=e5908bb0. Accessed 19 Aug. 2018.
Gale Document Number: GALE|A155920073
The Cambridge History of Christianity: World
Christianities c.1815-c.1914, vol. 8
Carolyn M. Craft
Library Journal.
131.1 (Jan. 1, 2006): p122+.
COPYRIGHT 2006 Library Journals, LLC. A wholly owned subsidiary of Media Source, Inc. No redistribution permitted.
http://www.libraryjournal.com/
Full Text:
The Cambridge History of Christianity. Vol. 8: World Christianities c.1815-c.1914. 2005. 683p. ed. by Brian Stanley & Sheridan Gilley. ISBN 0-
521-81456-1. $160.
Vol. 9: World Christianities c.1914-c.2000. Jan. 2006. c.717p. ed. by Hugh McLeod. ISBN 0-521-81500-2 [ISBN 978-0-521-81500-0]. $180. ea.
vol: Cambridge Univ. illus. maps. bibliog. index. REL
These are the final two volumes in a groundbreaking Cambridge series that presents Christianity not simply as a Middle Eastern/Western religion
but as a worldwide phenomenon extending to India, East Asia, the Pacific Islands, and sub-Saharan Africa. Volume 8 covers the years between
1815 and 1914. Edited by theologians Stanley (The Bible and the Flag) and Gilley (Newman and His Age), this excellent collection of 36 signed
articles is grouped into three parts: "Christianity and Modernity," "The Churches and National Identities," and "The Expansion of Christianity."
The contributors' different views are not glossed over or synthesized in this volume, which treats the Enlightenment as both threat and catalyst as
Christianity engages or rejects science and biblical criticism; sees colonialism as the contributing factor to the spread of Christianity, even if
tainted by political domination; and explains how an already-divided Christianity became Christianities. The omission of Eastern Orthodox and
Oriental churches (covered separately in Volume 5) is an unfortunate decision, especially considering that Eastern Catholic (a.k.a. "Uniate")
churches are included. Nevertheless, this volume should appeal to historians, literary and academic religious scholars, Christian clergy, and
others.
Volume 9, covering the period between 1914 and the turn of the century, comprises 33 chapters and involves over 30 contributors. It is divided
into three distinct parts: "Institutions and Movements" (e.g., ecumenism), "Narratives of Change" (e.g., the Great War), and "Social and Cultural
Impact" (e.g., relations with other religions). Church historian McLeod (Piety and Poverty: Working Class Religion in Berlin, London and New
York 1870-1914) has authored the first two and last two chapters while doing an excellent job of framing five dominant issues in the rest of the
articles: the development of Christianity into a worldwide religion, challenges to the religion in Europe and North America, the decreased
importance of denominations and increased contact with followers of other faiths, the role of war, and the relationship between movements for
emancipation and Christianity. He also articulates a sixth issue that is treated pervasively rather than in discreet sections: the "revolution in
communications" brought about by advancements in travel and new media. Both volumes, much like the series as a whole, are essential
acquisitions not only for academic and seminary libraries but for large public libraries as well--Carolyn M. Craft, Longwood Univ., Farmville, VA
Craft, Carolyn M.
Source Citation (MLA 8th
Edition)
Craft, Carolyn M. "The Cambridge History of Christianity: World Christianities c.1815-c.1914, vol. 8." Library Journal, 1 Jan. 2006, p. 122+.
General OneFile, http://link.galegroup.com/apps/doc/A141447563/ITOF?u=schlager&sid=ITOF&xid=d5f5234c. Accessed 19 Aug. 2018.
Gale Document Number: GALE|A141447563