Anglican National Identity: Theological Education and Ministerial Formation in Multifaith Malaysia

2008 ◽  
Vol 6 (1) ◽  
pp. 69-87 ◽  
Author(s):  
Albert Sundararaj Walters
Keyword(s):  
National Identity ◽  
Theological Education ◽  
Ethnically Diverse ◽  
Religious Groups ◽  
Political Pressure ◽  
Anglican Church ◽  
Chinese Christians ◽  
Holistic Curriculum

ABSTRACTMalaysia became an independent nation in 1957 and has grown dramatically in prosperity since that time. The main groups in this ethnically diverse nation are Malays (65 per cent) Chinese (26 per cent) and Indians (7.7 per cent). Sixty per cent of the population are Muslim which is the official religion of the nation. Christians represent about 9 per cent of the population and there are 80,000 Anglican members. There has been political pressure against Christians in recent years and there is growing concern about the position of minority religious groups. Anglicans came with the British, though indigenous mission was the work of Indian and Chinese Christians. Theological education is mainly focused on the Seminari Theoloji Malaysia where a holistic curriculum has been developed. A sense of Anglican identity is developing in relation to the context in Malaysia but this has hindered clarity on the nature of the Anglican heritage. The challenges facing the Anglican Church in Malaysia are identified.

scholarly journals Analysis of ethnic differences of Iranian sports fans in the variables of Islamic cohesion, national identity, and perception of sports success

2021 ◽  
Vol 8 (SPE3) ◽  
Author(s):  
Amir Hossein Monazzami ◽  
Behnam Naghi-Pour Givi
Keyword(s):  
National Identity ◽  
Ethnic Groups ◽  
Ethnic Differences ◽  
Face Validity ◽  
Religious Groups ◽  
Sports Fans ◽  
Statistical Population ◽  
Test Of Hypotheses ◽  
Significant Difference ◽  
Descriptive Survey

Iran is a country with different ethnicities and religions and some negative experiences of conflicts throughout history. It is believed that; Sports success is a factor in the greater convergence of a country's citizens. This article analyzes the ethnic differences of Iranian sports fans in Islamic cohesion, national identity, and perception of sports success. The research was a descriptive survey. The statistical population was all Iranians interested in national sports, 968 of whom participated in the study voluntarily. The research instruments were the researcher-made questionnaire of Perception of Sports Success, the National Identity Questionnaire of Hear and James (2007), and the Islamic Cohesion Questionnaire of Baghbanian and Morowat (2011). The content and face validity of the questionnaires were confirmed by the professors and their reliability was calculated with Cronbach's alpha coefficient of 0.78, 0.88, and 0.83, respectively. The test of hypotheses showed that; the variables of Islamic cohesion and national identity have a statistically significant difference between Shiite and Sunni respondents (P <0.05). The variables of Islamic cohesion and national identity also had a statistically significant difference between the respondents of ethnic groups (P <0.05) while there was no statistically significant difference in the perception of sporting success between the respondents of different ethnic groups and religious groups (P <0.05). The findings of the study emphasized the positive functions of sports success in the convergence of more religious and ethnic groups in the country.

South India

2019 ◽  
pp. 143-155
Author(s):  
Daniel Jeyaraj
Keyword(s):  
Theological Education ◽  
South India ◽  
Orthodox Christianity ◽  
Religious Groups ◽  
South Indians ◽  
South Indian

South Indian Christians trace their history to the ministry of the Apostle Thomas in modern-day Kerala and in Mylapore. Orthodox Christianity in South India has most complex history. Members are native to Kerala; yet most carry on the legacies of ancestors who were loyal to either the Patriarchs in Persia and Constantinople or the Popes in Rome. Under these external ties lie the forces of caste identity and rivalries among influential families. Socio-religious customs of varna, avarna and jāti still affect society, despite opposition from religious groups. Since 2014, the fundamentalist ideology of one nation, one religion, one language, one people and one culture, forced dissidents and minorities to blend in. While Christianity in South India is an urban phenomenon, it has not spread among the Adivasis (‘original inhabitants’) of South India, who live in tune with the nature surrounding them. In fact, most South Indians call themselves Hindus; they may belong to either philosophical or popular Hinduism, each consisting of numerous subgroups. Theological education is still offered through several outlets; however, despite the history and presence of Christianity, many Christians have yet to engage fully with the intellectual and spiritual heritage of South India.

The Influence of Dr. J. E. Purdie's Reformed Anglican Theology on the Formation and Development of the Pentecostal Assemblies of Canada

Pneuma ◽  
1997 ◽  
Vol 19 (1) ◽  
pp. 3-28
Author(s):  
Peter Althouse
Keyword(s):  
United States ◽  
Theological Education ◽  
Assemblies Of God ◽  
Early Years ◽  
Anglican Church ◽  
College Graduate ◽  
Theological School ◽  
Pentecostal Assemblies Of Canada ◽  
Anglican Theology ◽  
Relationship Centered

AbstractThe Pentecostal Assemblies of Canada (PAOC) has had many similarities with its United States counterpart, the Assemblies of God. In fact, in its early years the PAOC was affiliated with the Assemblies of God.1 Yet the PAOC was unique in that it had a friendly relationship with the Anglican Church of Canada2 vis-à-vis the Toronto low-church Anglican theological school, Wycliffe College.3 This relationship centered on one man, a Wycliffe College graduate and Anglican priest, who was asked to be principal of the first Canadian Pentecostal Bible school in 1925, a position he held until 1950. This man was James Eustace Purdie, arguably the most influential person in the formation and development of PAOC doctrine through the theological education of Pentecostal ministers.4

scholarly journals Lebanon and Iraq: Two Distinct Demonstrations of Confessionalism’s Failure as a Means to Manage Ethnic and Religious Pluralism

2021 ◽  
Vol 11 (2) ◽  
Author(s):  
Nour Mohsen
Keyword(s):  
National Identity ◽  
Religious Pluralism ◽  
Religious Diversity ◽  
National Identities ◽  
Political Systems ◽  
Religious Groups ◽  
Institutional Power

The Iraqi and Lebanese political systems stemmed from each country’s distinctive mosaic of sub-national identities but have been deemed corrupt and incompetent, prompting ongoing protests and calls for unity in both contexts. However, this dissatisfaction is unsurprising given the challenging task of translating the ethnic, linguistic, and religious diversity that characterizes each population into an overarching national identity. The Lebanese and Iraqi political systems have attempted to manage ethnic and religious pluralism through confessionalism, or a “consociational government which distributes political and institutional power proportionally among religious sub-communities.” This paper argues that Lebanon and Iraq are two specific examples of confessionalism, demonstrating its failure to manage ethnic and religious pluralism, which seems to inevitably beget sectarianism—a discriminatory structure in which each group advances its privileges at the expense of others. Nevertheless, confessional systems are challenging to transform, namely because they institutionalize different ethnic or religious groups’ identities instead of promoting a unified, national identity. 

From Christian Aliens to Chinese Citizens: The National Identity of Chinese Christians in the Twentieth Century

2010 ◽  
Vol 16 (2) ◽  
pp. 145-168 ◽  
Author(s):  
Liu Yi
Keyword(s):  
Twentieth Century ◽  
National Identity ◽  
Chinese Culture ◽  
Chinese People ◽  
Global Context ◽  
Chinese Christians ◽  
The World ◽  
The 1950S

Christianity used to be an alien affair in China, both culturally and politically. Since the Boxer Movement in 1900, Chinese Christians began to reflect on their own national identity. The Anti-Christian Movement in the 1920s accelerated this process, with the indigenisation movement as a key programme. It was due to the Three-Self Patriotic Movement in the 1950s that Chinese Christians finally became part of the Chinese People. This achievement was consolidated with the accommodation and reform in the 1980s: the greatest change in Christianity in twentieth-century China. In the global context, Chinese Christians not only need consider how to adapt to Chinese culture and society, but also how they will contribute to the world Christian movement.

Religious organizations

2020 ◽  
pp. 144-167
Author(s):  
Donatella della Porta ◽  
Pietro Castelli Gattinara ◽  
Konstantinos Eleftheriadis ◽  
Andrea Felicetti
Keyword(s):  
National Identity ◽  
Religious Organizations ◽  
Religious Groups ◽  
Peaceful Coexistence ◽  
The Public ◽  
Anti Semitism ◽  
Political Opportunities ◽  
Public Debates ◽  
Religious Actors ◽  
Available Resources

Chapter 7 addresses the discourses by religious groups, including Christian (both Catholic and Protestant), Jewish, and Muslim actors. An important but often neglected part of those debates took place between mainstream actors and religious organizations but also among religious organizations themselves. These debates were embedded within distinct frameworks of institutional and political opportunities, especially concerning the place of religion in society and the importance of religion in understanding national identity that differed greatly among the countries under study. These factors, in turn, influenced the recognition of religious actors as legitimate partners in the public debates as well as the attention paid to their views and the frames used for their understanding (from the French laïcité to the British multiculturalist model). In all cases, however, religious organizations sought to mobilize available resources and take into account discursive opportunities to reach audiences within and outside their respective religious spheres, and to express their views on a variety of issues ranging from radicalism to peaceful coexistence, from inter-religious affairs to national identity, from Islamophobia and anti-Semitism to integration.

Defining Nation and Religious Minorities in Russia and Turkey: A Comparative Analysis

2010 ◽  
Vol 3 (2) ◽  
pp. 327-351 ◽  
Author(s):  
Laman Tasch
Keyword(s):  
National Identity ◽  
Comparative Analysis ◽  
Religious Diversity ◽  
National Identities ◽  
Orthodox Christianity ◽  
Religious Groups ◽  
Religious Minorities ◽  
Political Forces ◽  
Sunni Islam

AbstractMany countries today face the challenges posed by their ethnic and religious diversity. This article comparatively analyzes how defining nation in Russia and Turkey affects what groups constitute religious minorities and what their prospects of integration into the Russian and Turkish societies are. It conceptualizes religious minorities as those religious groups that are excluded from the prevailing and institutionalized definitions of nation. This article studies what role religion, comprising Orthodox Christianity, and Sunni Islam, respectively, has played historically and until nowadays in Russia and Turkey in the definitions of their national identities and what kind of religious minorities each of these definitions created. It argues that a position of religious minorities depends not only on the informal association of national identity of the majority with certain religion, but also on the institutionalized support for the dominant religion by the ruling political forces.

Keeping up with the Chinese: Constituting and Reconstituting the Anglican Church in South China, 1897–1951

2020 ◽  
Vol 56 ◽  
pp. 383-400
Author(s):  
Tim Yung
Keyword(s):  
Twentieth Century ◽  
South China ◽  
Canon Law ◽  
Republican China ◽  
Anglican Church ◽  
Japanese Occupation ◽  
Chinese Christians ◽  
Political Upheaval ◽  
Communist Revolution ◽  
The Church

When Anglican missionaries helped to constitute the Chinese Anglican Church (Chung Hua Sheng Kung Hui) in 1912, they had a particular expectation of how the church would one day become self-supporting, self-governing and self-propagating. The first constitution crafted by missionary bishops presupposed an infant church that would require the step-by-step guidance of its parent association. However, the intended trajectory was superseded by the zeal of Chinese Christians and drastic changes in the national government of China. The constitutional basis of the Chinese Anglican Church had to be restructured fundamentally again and again due to political upheaval in republican China, the Japanese occupation and the Communist revolution. This article explores the difficulties of crafting and implementing church constitutions in China in the first half of the turbulent twentieth century. Focusing on the South China diocese, wider questions are posed about the formation of canon law in an age of extremes.

“A True and Patriotic Band!”: Welsh Anglican Resistance to a Colonial Victorian Church

2019 ◽  
Vol 88 (4) ◽  
pp. 953-977 ◽  
Author(s):  
Matthew C. Jones
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
Foreign Language ◽  
Annual Reports ◽  
Church Reform ◽  
Anglican Church ◽  
The West ◽  
English Speaking

This essay examines the colonial relationship between the Anglican Church and the British Empire's Welsh subjects across the nineteenth century. Focusing on the small output of a group of exiled Welsh clergymen (known as The Association of Welsh Clergy in the West Riding of the County of York), I consider Welsh Anglican responses to the church's neglect of Wales (exemplified by no Welsh-speaking bishop being assigned to a Welsh diocese between 1727 and 1870, despite the majority of the population not speaking English). The association believed that preaching in a foreign language such as English constituted a perversion from proper church practice and that this both reflected hegemonic attitudes toward indigenous and non-English speaking populations and pushed the Welsh population toward dissent. In response, the association sought to combine church reform with Welsh nationalism by elevating Welsh speakers as the spiritual inheritors of the true and primitive British church. They promulgated their visions in annual reports published between 1852 and 1856 into which they channeled other contemporary voices speaking against tyrannical and “Romish” Anglican Church practices. Through an analysis of post-Reformation Welsh church histories and the reports’ usages of such terminology as “alienation,” “Catholicism,” and “patriotism,” I reveal how the Welsh national identity the association fashioned at once operated within and aspired to correct the Anglican Church.

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