Search Results (10)

The German and Swedish Lutheran Mission was a major and pioneering Protestant mission society that started its mission work in Tamil Nadu. The Halle Danish, Leipzig mission, and Church of Sweden mission societies had a larger mission field in Tamil Nadu. Tamil Evangelical Lutheran Christians are intimately associated with the German Lutheran Mission and Swedish Mission. The first German Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, came to India in 1706. From then on, many Lutheran missionaries came to Tamil Nadu. Afterwards Tamil Nadu became a thriving Christian center for decades, with a strong Christian congregation, church, and several institutions. The majority of these Christians are descendants of Dalits (former untouchable Paraiyars) and Kallars who embraced Christianity. From a life of near slavery, poverty, illiteracy, oppression, and indignity, conversion to Christianity transformed the lives of these people. Tamil Evangelical Lutheran Dalits and Kallars found liberation and have made significant progress because of the Christian missionaries of the Church of the German and Swedish Mission. Both the German and Swedish Mission offered the Gospel of a new religion to not only the subaltern people but also the possibility of secular salvation. The history of Lutherans needs to be understood as a part of Christian subaltern history (Analysing the Indian mission history from the native perspective). My paper will mainly focus on Tamil Lutheran Dalit and Kallar Christians. In this paper, I propose to elucidate the role of German and Swedish Lutheran missionaries in the social, economic, educational, and spiritual life of Tamil Lutheran Dalits and Kallars. Due to the page limit, I am going to mainly focus on Swedish Mission and Kallar Lutheran Christians. Full article

For more than half a century, the Catholic Church has deliberated the effects of religious pluralism on its evangelizing mission and rapport in the contemporary world. The Second Vatican Council, after examining theological tradition and scrutinizing the signs of the times, produced many noteworthy documents that modernize the Catholic Church and prudently integrate ideas of religious pluralism into its functions of mission, evangelization, and interreligious dialogue. Yet, tensions remain between the Catholic Church’s mission as the universal sacrament of salvation and its recognition of religious pluralism. Pope John Paul II strived for balance while Pope Benedict XVI expressed concern that justifying multiple religions might lead to relativism. For Pope Francis, the combination of mission, evangelization, and interreligious dialogue is a form of engagement, a means of being in solidarity with the poor and remedying social issues, such as global climate change, poverty, and systematic injustice. Religious pluralism consequently transforms society, serving as an impetus for the Catholic Church’s evolving use of interreligious dialogue to develop mutually respectful relationships and inspire a new evangelization of multifaith collaboration for the global common good. Full article

Studies from the United States (U.S.) show that opposition to climate policy is strong among some Christian groups, especially White evangelical Protestants. Much of this opposition is channelled through organisations such as the Cornwall Alliance, which argue against climate measures on religious, economic and what they claim to be science-based grounds. In the present study, we investigated to what extent these convictions were present among Swedish evangelical denominations. Representatives from the Evangelical Free Church, the Pentecostal Alliance, the Swedish Alliance Mission, and the Seventh-day Adventist Church were interviewed to identify the denominations’ views on the scientific underpinnings of climate change and the moral implications of climate policy. Our data show that the denominations’ views differ markedly from those expressed by climate-oppositional evangelical groups in the U.S. The denominations held homogenous views on the legitimacy of climate science, expressed a clear biblical mandate for climate policy based on the notion of human stewardship, and believed that climate change was inextricably linked to poverty and, thus, had to be addressed. Our results point to the need for further studies on the factors behind acceptance and denial of climate science within and between faith-based and other communities in different countries. Full article

Insufficient attention has been paid to the interface between religion, business and development, allowing assumptions and stereotypes to abound. This paper takes a broadly conceptual and sociological approach to the development potential of the Evangelical Pentecostal Charismatic Movement (EPCM). Taking their cue from Weber, three questions are addressed, and three corresponding suggestions are made that are important to understanding this potential. Using the notion of ‘calling’ as an example, the first suggestion is that the cognitive, behavioural and social characteristics of the EPCM that are significant for development relate closely to personal and corporate purpose. Secondly, in contrast to what Weberian and secular perspectives tend to assume, the EPCM and its associated virtues will not necessarily decline as economies grow. Thirdly, while alternatives (such as Confucianism) are possible, the EPCM demonstrates considerable potential in terms of practical development impact. None of this challenges existing evidence that the movement is influenced by the ‘prosperity gospel’; by world-denying pietism and supernaturalism; and by socio-economic factors often described as ‘neo-liberal’—influences that have received much scholarly attention. It does indicate, however, that a more nuanced understanding of the movement and of its causal relationships is needed, given the complexity of the religion–business–development nexus. Full article

In the early 20th century, influenced by evangelicals in the United States, the Young Men’s Christian Association (YMCA) launched the “Four Movements” in response to the “Four Maladies” of Chinese society. Among the four movements, “livelihood education” is used to help raise productivity and save people from poverty. Research on the YMCA in modern China rarely focuses on livelihood education, and even when it does, it does not focus on educated adult civilians or explore how the YMCA has changed the course of their lives. Based on fieldwork and detailed analysis of historical documents, this paper traces the formation of three night schools that have adopted various forms of “Christianized” and “secularization” practices and sheds light on the lives of two typical students whose experiences in YMCA night school were still less known. This study will demonstrate and analyze the role of livelihood education in introducing Western civilization and Christian ideas to China’s labor class. YMCA night schools not only helped ordinary Chinese working people acquire basic livelihood skills on a secular level, which enables them to enter a higher class in society and exert influence, but also reshaped their beliefs. Full article

What can we learn from the Franciscan Tradition for the management world today? This research question has lead the research at the Philosophical-Theological College of the German Capuchins for many years. In this paper we focus on the 800-year history of the Franciscan family as a learning organization in order to explore the question of transformation as a key concept of Franciscan life resp. Franciscan leadership. To do so we look at the founder of the Order, Francis of Assisi (1181–1226) first. Francis himself stands for a personal, continuous process of transformation in which he chooses the Gospel as a basic orientation for his life. He completely changed his life goals and defines the identity of the entire Franciscan organization. In this context, the core values of the Franciscans, such as evangelical poverty, serving character, and the aspect of brotherhood will be discussed. The Franciscan Community serves as a perfect field of practice for bringing together attitude and action. Finally, practical experiences from the Franciscan tradition, like developing of structural elements (e.g., the annual chapters) are related to the management context. By focusing on the practice and the focus on transformation, the Franciscan example can inspire modern organizations. Full article

Saint Clare and leadership? A lot of research on her person has been done in recent years. However, her importance for today’s management has not been taken into account. In this article, we will look more closely at her understanding of leadership and how the medieval saint led the community of her sisters. To do this, we first look at biographical reports and written testimonies (about and written by her) that characterize her leadership actions and behavior. First and foremost, it was her endeavor to lead a life according to Jesus Christ under the privilege of poverty. In this presentation, the excerpts from the canonization process and passages of her order rule are of central importance. These testimonies provide valuable information on her understanding and her leadership style. Her biography, her leadership, and the values that shape her actions provide valuable insights into today’s leadership challenges. Through her example, St. Clare can help us to train ourselves as authentic leaders and to reflect on our own leadership and values. She can sensitize people to cultivate an appreciative inner attitude in dealing with others and thus develop our own effect as (leadership) personalities. Full article

This article analyzes new monastic efforts to engage with systemic inequality in the United States and South Africa, arguing for the importance of the concept of friendship to new monastic social justice efforts. Growing in popularity during the 2000s, new monasticism is a term used to describe Christians who are experimenting with forms of community and subject formation that take as their inspiration earlier monastic or other Christian socialist/communitarian movements. Drawing on qualitative research conducted with two South African groups inspired by new monasticism, I show how building relationships with economic and racial others is central to new monastic visions of social change. New monastics emphasize the importance of deep, committed, authentic, relationships—friendships—as the primary means of surmounting race and class divides. Building on the insights of Michael Emerson and Christian Smith in Divided by Faith, I argue that how new monastics conceptualize friendship simultaneously draws on and subverts traditional evangelical approaches to social engagement. Although new monastics are similar to evangelicals in that they attach central importance to interpersonal relationships, new monastics are distinct in that they explicitly connect the value of relationship building to practices of self-transformation and social critique. Full article

In the last half of the twentieth century, neo-evangelicalism moved from an anticommunist nationalist consensus to a new internationalism characterized by concern for human rights, justice, and economic development. Case studies of World Vision, a global relief and development organization, and InterVarsity Christian Fellowship, a campus ministry, demonstrate that this trajectory was due in part to a growing global reflex in which many missionaries and third-world evangelicals “spoke back” to American evangelicalism. Interpreting the Bible for themselves—and increasingly for American evangelicals—substantial numbers of non-Western converts and missionaries offered sharp criticisms of American politics, culture, and capitalism. These critiques, sacralized by their origins on the mission field, helped turn some young evangelicals toward Vietnam protests, poverty relief, civil rights, and a tempered nationalism. By the 1970s, these progressive elements—and a more resolute global concern generally—had become important markers of the evangelical left. Full article

The American tragedy of slavery and the Civil War provides the backdrop for the exemplary spirituality of Atticus Haygood (1839–1896). The son of a Georgia slaveholder, Haygood served as a chaplain in the Confederate army. At the War’s end, he returned to Atlanta to suffer poverty and humiliation under the martial law of conquerors. His spirituality developed as a positive response to the chaos of Reconstruction. Following a mid-life transformation, he earned a national reputation as a progressive Southerner and crusader for the rights and education of former slaves. As a Southern Methodist clergyman, Haygood blended the ideals of evangelism and the social gospel, envisioning an America in which Northerners and Southerners, blacks and whites joined together to build the Kingdom of God. His spirituality evolved to the “universalizing” pinnacle of James Fowler’s stages of faith, a perspective from which all persons—regardless of race, status, and place of birth—participate as equals in fellowship with a just and loving deity. Full article