The Ahmadiyya and the Study of Comparative Religion in Indonesia: Controversies and Influences

As an organization of foreign origin, the existence and contribution of the Ahmadiyya in Indonesia has been a subject of debate. Some scholars ignore it completely as unimportant, while others consider that it has had significant influence. The contribution of the Ahmadiyya to Indonesian Islam most asserted by the movement itself is its efforts to check and respond to Christian missionary activity. In what way has the movement actually made a contribution to that effort? How widespread is the influence of the Ahmadiyya in the discourse on Christianity, in particular, and the study of comparative religion, in general, in Indonesia? Why has the Ahmadiyya paid more attention to the issue of Christianity than other Muslim groups? This article aims to answer these questions by analysing literature on Christianity written and distributed by the Ahmadiyya in Indonesia and the effect this has had on relations between Islam and Christianity in two fields – religious mission and academia. The article presents three propositions. First, Ahmadiyya literature, with its apologetic, polemical and controversial character, had a significant influence on the academic study of comparative religion during two periods of instability: the late colonial era and the first two decades after the declaration of independence in 1945. Second, Ahmadiyya literature on Christianity has been most influential through the way it sets out to create a sense of the superiority of Islam and its compatibility with modernity. Third, for the Ahmadiyya, the issue of Christianity, particularly the death of Jesus, has been used as evidence that Mirza Ghulam Ahmad is the second Messiah.     

Teaching Comparative Theology from an Institution's Mission

Although comparative theology is a continuously growing method in the study of religion, it is still relatively new and not widely accepted in either confessional or secular institutions. Scholars may face difficulty when seeking their institutions' acceptance for a comparative theology course. One way of generating interest and approval for such a course is by designing it from the center of the institution's mission. Professors can look to the institution's mission as a resource for teaching comparatively. We offer four examples from Catholic institutions of how this might be done. Reid Locklin offers further insights in his response to our explorations.     

The Holy Spirit in Mission

God initiated mission and intends to achieve it by work of the Holy Spirit. Thus, mission—which God commands his church to accomplish—belongs to God, not to human agency. Prior to ascending to heaven, Jesus promised the Holy Spirit to his disciples, and asked them to wait in Jerusalem. This Holy Spirit is given to enable them to be witnesses of Jesus from Jerusalem to the end of the world. This implies that the church has to partner with the Holy Spirit to fulfil this mission. Missionaries need to consciously work together with Spirit and be directed and guided by the Spirit.     

Vocational integrity

Luther's doctrine of vocation is about faithfully living the baptismal life. This article argues that for the Christian a theology of work—vocation—is not to be constricted to the spiritual sphere only. The Christian is called from the temporal sphere, but not out of it. As such, the Christian embraces the spiritual and temporal spheres in response to God's grace and for the good of the neighbor.     

A provocation to mission: Constance Padwick's study of Muslim devotion

This article offers an examination of the work of Constance Padwick (1886–1968), who served as a ‘literature missionary’ with the Church Missionary Society and the International Missionary Council in Egypt and Palestine in the first half of the twentieth century. Through a study of Padwick's life-long engagement with popular Muslim devotional prayers, the article demonstrates how she was inspired to use language, devotion and liturgy to call for a richer, bolder and deeper Christian presence in the Muslim world. Formed by the prevailing Evangelical tradition of the epoch, Padwick was drawn to Islam's mystical tradition. Her commitment to teasing out underlying similarities between the two traditions influenced the theology of mission that she developed, as her study of Muslim devotions led her to encourage a greater emphasis on the contribution that Arabic Christian devotional literature could make to Protestant missions in the Muslim world. In addition to shaping a specific missiological approach, the experience of Islamic popular piety led her to exhort her colleagues to cooperate more closely with the Eastern churches in order to build up and strengthen the ancient Christian presence in the Arab world.     

The Routledge companion to religion and film

This paper concerns U.S. evangelical Christian mission practice in the Muslim world. Interests in and support for mission work among Muslims have increased – shifts that evangelical church leaders and missiologists attribute to the impacts of 9/11 and the wars in Iraq and Afghanistan that followed – and the short-term segment, which fuses voluntarism, tourism and evangelism, represents the newest paradigm in these undertakings. While the overall popularity of short-term mission is recognised by scholars and church leaders, its role in mediating interactions between Christians and Muslims has received little attention. This paper documents short-term mission engagement with Islam by showing how Islam is represented by agencies and how volunteers interact with Muslims. I argue that styles of representing and engaging with Islam, while arising from a range of theological orientations, are also products of changing contexts and practices of mission, both the routinisation of short-term mission and the expanded opportunities for mission under rubric of faith-based development. This paper is based on research in Southern California between 2009 and 2012, including visual and textual content analyses of sending agencies' websites and guidebooks, and interviews with 57 short-term mission participants.     

Flagships in a sea of unbelief? Christian affiliation around big church buildings in England

Census data have prompted research on why there is so much local variation in religious identity. This study uses the key statistics of the 2011 UK National Census, aggregated by electoral wards, to investigate whether the presence of an important church building (a ‘flagship’ cathedral or cathedral-like parish/abbey church) correlates with higher Christian affiliation than would be expected if there were no such church building nearby. Using all 6,712 English wards within 30 km of a large church, those within 3 km had about 5%–7% fewer self-identified Christians than those further away. However, when social demography is controlled for, wards closest to large churches had around 1% more Christian affiliates than expected. Greater than expected levels of affiliation persisted when the analysis was restricted to buildings outside urban conurbations or just to Anglican or just to Roman Catholic cathedrals. Reasons for this ‘proximity’ effect are discussed, including the possibility that the sheer physical presence of such a building may heighten the chance of individuals self-identifying as Christian.     

Re‐Imagining Theological Education for the Twenty‐First Century: “What Has Theological Ed to do with Higher Ed?”

Abstract : In re‐imagining theological education for the twenty‐first century, Stortz examines two late‐twentieth‐century proposals for seminary education: ecumenical consortia and “clustering,” or merging seminaries within the same communion. Given the relative failure of such proposals, she explores a “back to the future” move—a return of seminaries to the church‐related colleges from which many of them sprung. The move might prove mutually beneficial on three fronts: helping the respective institutions with twin emphases on formation and professionalization, sorting through mission and identity issues, and facilitating a greater awareness of the global context which both theological and higher education serve.     

Fresh Expressions of Church and the Mixed Economy

The term “fresh expressions of church” has been used since 2004 in the Church of England to refer to small contextual churches that start alongside but aim to be different to parish churches. What is characteristic of a fresh expression of church is not its newness, but its ability to pass on and contextualize inherited theology, ecclesiology, tradition, and spiritual experience. The ecclesiology of fresh expressions of church can be summarized as a dialogical‐relational ecclesiology that is focused on a theological centre. There may be around 2,100 of them in the Church of England, both urban and rural. During the past 15 years, the self‐understanding of the Church of England, a traditional state church with its parish structure, has changed. The mother church of the Anglican World Communion claims since 2008 to be a mixed‐economy church: one that supports and recognizes innovative ecclesial spaces (fresh expressions of church) as church, as well as parish churches. It is the goal to have an innovative diversity of churches in a pluralistic society. At the same time, these churches should be recognizable and contextual. It is the concept of the mixed economy that manages a fair cooperation between parochial and fresh expressions of church. In the meantime, the concept of mixed economy is received not only in the UK, but in different national and free churches in continental Europe, the US, South Africa, Canada, and Australia. Lately, the concept has been taken up by the Community of Protestant Churches in Europe (CPCE).     

Learning about Spirituality Together with “Seekers”

The present era, often referred to as post‐secular, has in many places seen a resurgence in spirituality. Nevertheless, the contemporary quest for spirituality is unique in the sense that many people do not expect to have their spiritual needs fulfilled within the structures of organized religion, starting on a journey of their own explorations instead. Sociologists of religion, therefore, tend to employ the “dwellers” and “seekers” paradigm to account for this phenomenon. This paper will explore this phenomenon in the context of the Czech Republic, whose citizens are frequently characterized as distrustful toward institutional religiosity, through the lens of the recent World Council of Churches' affirmation on mission and evangelism, Together towards Life: Mission and Evangelism in Changing Landscapes (TTL). For our purpose, the statement's emphasis on both “transformative spirituality” and “mission from the margins” will be of central importance. Using the notion of transformative spirituality as the energy engendered by the Spirit for the transformation of life and creation, it will be suggested that “seekers” can be agents in God's mission of liberation, reconciliation, and transformation, despite their inability or unwillingness to identify themselves with the church as institution. Keeping in mind ethical considerations, the paper will not seek to make a case for a forced “christening” of the seekers. Rather, it will argue that they can become partners in missio Dei, thus giving the notion of “mission from the margins” a new, contextually relevant dimension.