Pillars of World Christianity:A Review Essay Robert Eric Frykenberg (bio) Lamin Sanneh, Disciples of All Nations: Pillars of World Christianity (Oxford University Press, 2008). "Christianity triumphs by the relinquishing of Jerusalem or any fixed universal centre, be it geographical, linguistic or cultural, with the result that we have a proliferation of centers, languages and cultures within the Church. Christian ecumenism is a pluralism of the periphery with only God at the center."1 "I . . . have reversed the argument by speaking of the indigenous discovery [and appropriation] of Christianity rather than the Christian discovery of indigenous societies."2 Avast, overarching pavilion of world Christianity now covers more than 2 billion people. Christianity, Lamin Sanneh makes clear, is not only the world's first truly global religion, but also "among the world's fastest growing religions." Sanneh describes key pillars that support this pavilion. These serve to explain—in mingled chronological, geographical, and topical perspectives—how world Christianity came into being and how it has become what it now is. Each pillar defines a crucial set of contours for gaining a clearer understanding of world Christianity. The first pillar examined by Sanneh is biblical or scriptural. This arises out of the New Testament itself. Unless one sees the New Testament as primarily a missionary document, one cannot explain the expansion or the nature of world Christianity. Christian faith, while it was initially linked to Jewish culture, quickly became cross-cultural and pluralistic, rapidly spreading beyond its initial matrix in Jerusalem and moving out into Judea, Samaria, and the Hellenistic world. Deep interpenetrations within the Greco Roman world were followed by encounters with the cultures of Mesopotamia, Armenia, Ethiopia, India, Persia, and China in the east, and Celtic, Germanic, and Slavic peoples in the west. Each encounter led to unique challenges, and resulted in a further metamorphosing of the gospel itself. Christianity is no more inherently European (Western) than it is Asian (Eastern), or African (Southern). The origins of Christian faith, after all, lay not in Europe but in the Middle East. The key feature of Sanneh's second pillar is its unbounded non-territoriality. Christianity abolished territoriality as a requirement of faith. The Jewish temple, hitherto hallowed as God's sanctuary, an immutable and permanent structure located in Jerusalem, ceased to exist. Instead, the abode of God's indwelling spirit was located within each redeemed person. As a consequence, the temple became mobile, personal, and non-territorial. No longer was the promised land a fixed geographical place on Earth. By sincere and true conviction, each convert became a free agent. Ultimately, therefore, Christendom became the antithesis of true Christianity. Perhaps the central pillar of this entire work, linking all other pillars as structural supports for world Christianity, is translatability. As the faith expanded and spread into new environments, it had to face new challenges. Christian communities, both beneath and beyond Hellenistic culture and Roman imperial rule, established themselves as minorities within non-Christian societies. Translatability meant that faith could no longer remain enshrined, encapsulated, idolized, or imprisoned within any single language. Rather, it was possible for God's spirit to move into any language and transform the hearts and minds of individuals. Pentecost, that singular occasion in Jerusalem when each person heard what was being spoken "in his own tongue," reversed Babel. From within the genius of each language and culture, special new features could be grafted into ever new and emerging forms of Christianity. "[T]he eventual result" of the fermentation of the faith within Hellenistic cultures in Antioch and Alexandria, Sanneh writes, "was Christian theology as we know it." An "intellectual shift" opened the way forward "for other cultures and societies, and a break from the obligation to follow precedent" or "imitate past examples" (10). In the words of Paul: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for you are all one the Christ [End Page 7] Jesus. And if you are Christ's, then you are Abraham's offspring, heir according to promise" (Galatians 3: 24-29). Such is the importance Sanneh attaches to this pillar that, in one way or another, allusions to it crop up...
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