Global South

New Cardinals Look More Like Jesus, Less Like Rome

Philippine Cardinal Orlando Quevedo, via CBCP Online

Philippine Cardinal Orlando Quevedo, via CBCP Online

"The origin of the church is poverty," said newly minted Philippine Cardinal Orlando Quevedo at a press briefing in Rome last week. "And the journey of Jesus Christ was the journey with poor people. Today, the church has riches, institutions. But I would like to think that the only way the church can redeem these resources as well as its institutions would be to place them at the service of justice and of the poor for the sake of the kingdom of God."
 
Cardinal Orlando Quevedo has been a lead architect in the Federation of Asian Bishops’ Conferences, a body representing more than 100 million Catholics that has courageously pushed forward the values of Vatican II amid traditionalist backlash. According to an article yesterday in the National Catholic Reporter, Quevedo spoke of an Asian vision of church built on basic ecclesial communities with a collaborative leadership style. (Read more on Quevedo and the Pope’s new cardinals here).
 
What might that look like? According to Tom Kyle who has researched Asian Catholicism and in particular the Federation of Asian Bishops’ Conferences, there are certain identifiable characteristics in Asian Catholicism that should mark everything the local church does.

Pope Francis' Cardinals Point the Way To Catholicism's Future

Cardinals listen during Pope Francis’ inauguration Mass. Photo: Andrea Sabbadini / RNS

In naming his first batch of new cardinals on Sunday, Pope Francis made some surprising choices that largely confirmed the characteristics he wants in the Catholic Church he leads: a greater focus on the poor, a bigger voice for the Global South and a reduced emphasis on the traditional hierarchical perks.

True to form, Francis wrote each of the new cardinals and stressed that the new title “does not imply promotion.” He asked them to refrain “from any expression of worldliness or from any form of celebration contrary to the evangelical spirit of austerity, sobriety and poverty.”

Some had expected Francis to leave his mark by pushing well beyond the ceiling of 120 cardinals under the age of 80 who are eligible to vote in a conclave.

New & Noteworthy

Sister Churches: American Congregations and Their Partners Abroad by Janel Kragt Bakker / The State of Arizona by Catherine Tambini and Carlos Sandoval / Walking the Disciple's Path: Eight Steps That Will Change Your Life and the World by Linda Perrone Rooney / Being Both: Embracing Two Religions in One Interfaith Family by Susan Katz Miller

Photo: Brandon Hook / Sojourners

Julie Polter is Senior Associate Editor at Sojourners.

5 Ways to Engage Global Poverty

Photo: ValeStock / Shutterstock.com

In the age of the internet, we have access to a vast quantity of information beyond our dreams even twenty years ago. Most of the time, I use this power to look at LOLCats and Buzzfeed articles like "11 Signs You Might be Dating a Pirate."

But as a Christian who feels the weight of caring for the people Jesus called "the least of these," I feel a responsibility to be educated about the plight of the billions of people who live on less than $2 per day around the world (and here in the US, as recently evidenced by the cuts to food stamp programs). 

Caring for the poor directly in our neighborhoods is essential to the mission of the local church, and universally, it is the Church’s responsibility to care for the poor in every corner of the planet.

What Does the World Church's Geographical Shift Mean for Christianity?

Earth interconnectedness illustration, Anton Balazh / Shutterstock.com

Earth interconnectedness illustration, Anton Balazh / Shutterstock.com

A global leader in ecumenical movement has alerted participants to the forthcoming World Council of Churches 10th Assembly in Busan, to be aware that they meet in rapidly changing times for world Christianity.

He says there are consequences for all church institutions, including the WCC itself.

Rev. Wesley Granberg-Michaelson, in a book timed to coincide with the gathering, says so fundamental are the changes now shaping the Christian world that the WCC will need to "commit to deep change."

It they don't, he says, they could remain largely isolated from the dynamic and growing parts of the church, especially from the global South.

His perceptions are likely to strike a chord at when the World Council of Churches meets in Busan from Oct.30 to Nov. 8 for its 10th Assembly, the highest decision making body of the grouping that represents some 560 million Christians.

Granberg-Michaelson, is a former member of the main governing body of the WCC, its central committee, and worked on the staff of the organization for six years, originally as director of the Church and Society programme.

He says the book, From Times Square to Timbuktu, is an attempt to describe the "growing gulf" occurring in world Christianity, primarily between the burgeoning Pentecostal and evangelical churches in the global South and the declining churches of the global North.

Anglican Communion Faces Troubled Waters

Archbishops and bishops after the Anglican Back to the Future Conference in Toronto on Wednesday. RNS photo by Bob Bettson.

Primates and bishops from the Global South attending a gathering in Toronto, said current proposals for a new Anglican Communion covenant don’t go far enough to heal the conflict in the communion over homosexuality.

The Wednesday gathering to mark the 50th anniversary of the Toronto Anglican Congress, suggested the worldwide Anglican Communion faces troubled waters. Anglicans from the Global South prepare to meet for their second Global Anglican Future Conference next month and the Toronto meeting showed no signs of reconciliation.

Archbishop Ian Ernest, primate of the province of the Indian Ocean, said decisions by the Episcopal Church in the United States and the Anglican Church of Canada on issues involving homosexuality have torn the fabric of communion.

'Break My Heart With What Breaks Yours'

High-octane contemporary worship with smoke, flashing lights, and words on huge screens energize and empower 3,400 Pentecostals from 69 countries filling the Calvary Convention Centre in Kuala Lumpur, Malaysia,. This is the 23rd Pentecostal World Conference, a triennial gathering of pastors, leaders, and youth from around the globe. I’m here as part of a delegation from the Global Christian Forum, warmly invited, seated right in the front, and including representatives from the Lutheran, Orthodox, Seventh-Day Adventist, Mennonite, African-Instituted and Reformed church bodies, all members of the GCF steering committee. We’re easy to pick out of the crowd, since we’re the only ones who don’t spontaneously raise our hands in worship. I hope that image doesn’t make it to the big screens.

The explosive growth of Pentecostalism is an astonishing chapter in the story of world Christianity’s modern history. In 1970, Pentecostals (including charismatics in non-Pentecostal denominations) totaled about 62 million, or 5 percent of the total Christian population. In the four decades since, Pentecostals have grown at 4 times the rate of overall Christianity, and 4 times faster than the world’s population growth. Today they number about 600 million — one out of every four Christians in the world, and one out of every 12 people alive today. Most of this growth has come in the global South, in places like Africa, South America, and — yes — Malaysia.

The Pentecostal World Conference doesn’t look much like a typical denominational or ecumenical assembly. It’s more like a global revival service. Several of the world’s best-known Pentecostal preachers and leaders deliver stirring messages, complete with altar calls for those seeking the fresh empowerment of God’s Spirit in their lives and ministries. It’s a far cry from a Reformed Church in America General Synod, which I facilitated for many years. But these keynote speakers, along with the workshops held each day of the conference, open a window into global Pentecostalism’s present trends, challenges, and directions.

In writing From Times Square to Timbuktu: The Post-Christian West Meets the Non-Western Church, I found that one of the most intriguing questions I encountered is how rapidly growing forms of Christianity in the global South deal with social and economic issues within their societies. So in Kuala Lumpur, I was especially attentive to what might be said by the world’s Pentecostal leadership about the biblical call to justice and mercy. And I heard a lot that I wish I could now go back and add to my book.

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