This article aims to look at possible ways of making Christianity relevant to indigenous peoples, focusing on experiences with the Saami in Scandinavia as well as other indigenous peoples around the world.
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Several months ago, my husband and I moved permenantly to a small coastal community in South Cornwall. We did so with a sense of calling, which includes being involved in a small local church.
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In a country which is a mix of secular, post-Catholic, and spiritual, there is a hopeful, confident, and growing church which is culturally diverse and locally engaged in extending hospitality to others.
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The report indicates that, at present, 31% of the world's population is Christian and lives out an active faith. In France this figure is only 1.5%! And yet, there are reasons to hope and reasons to mobilise all over again.
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Attending the 4th Lausanne Congress in Seoul-Incheon took me far beyond my usual context of local and national church ministry in Germany to give me a sweeping, and at times dizzying, view of the global Church and its mission.
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Singing the hymn ‘How Great Thou Art’ was a significant moment for me at the opening of Lausanne 4 in Seoul. It speaks of our history and legacy but will we sing its message with a loud voice in the future?
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I am a jobbing sociologist, and the word Shibboleth has found a home in my discipline. It is used to describe the cultural markers which groups use to define who they are – separating “Us” from “Them”. It’s part and parcel of Othering; fostering group solidarity by exclusionary practices. There are many effective shibboleths. The word most often describes language codes but there are broader applications and a plethora of cultural practices which politicise difference.
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