Christian Mission: How Christianity Became a World Religion by Dana L. Robert

By Dana L. Robert

Exploring how Christianity grew to become a global faith, this short heritage examines Christian missions and their dating to the present globalization of Christianity.A brief and enlightening historical past of Christian missions: a phenomenon that many say displays the one most vital intercultural circulate over a sustained interval of human historyOffers a thematic evaluation that takes into consideration the political, cultural, social, and theological issuesDiscusses the importance of missions to the globalization of Christianity, and broadens our figuring out of Christianity as a multicultural global religionHelps Western audiences comprehend the which means of challenge as a old processContains a number of new maps that illustrate demographic shifts in global Christianity

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And yet, for many Renaissance humanists, the deepened sense of personal responsibility characteristic of church reform did not lead them to abandon Catholic identity. Rather, it led to more intense forms of personal piety within the existing ecclesiastical framework, and deeper devotion to church tradition. For ordinary Catholics, the rich beauty of churches, the ritual celebrations, the protection of favorite saints, and increasing options for individual devotions accompanied their deepening faith.

Leading clerics encouraged Christian wives to use their influence on their husbands, who would then presumably convert the nation. In polygamous households, the Christian wife and mother competed with non-Christian wives who might be promoting other religions and advancing their own children to positions of leadership. Among the nomadic Mongols who galloped across and devastated central Eurasia in the thirteenth century, for example, were several notable Nestorian wives. Genghis Khan (d. 1227) and at least two of his sons married Nestorian women.

Indd 36 11/12/2008 1:12:07 PM Vernaculars and Volunteers, 1450– 37 theologies and for exciting opposition to church authorities. And yet, for many Renaissance humanists, the deepened sense of personal responsibility characteristic of church reform did not lead them to abandon Catholic identity. Rather, it led to more intense forms of personal piety within the existing ecclesiastical framework, and deeper devotion to church tradition. For ordinary Catholics, the rich beauty of churches, the ritual celebrations, the protection of favorite saints, and increasing options for individual devotions accompanied their deepening faith.

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