Jason Bruner – författare

Reexamines the first twenty years of the East African revival movement in Uganda, 1935-1955, arguing that through the movement African Christians articulated and developed a unique spiritual lifestyle.Starting in the mid-1930s, East African revivalists (or, Balokole: "the saved ones") proclaimed a message of salvation, hoping to revive the mission churches of colonial East Africa. Frustrated by what they believed to be the tepid spiritual state of missionary Christianity, they preached that in order to be saved, converts had to confess publicly the specific sins they had committed, putting them "in the light." By "walking in the light" with other revival brethren, converts reoriented their lives, articulating this reorientation in the stark terms of light and darkness: they had left their dark past and now lived in the light of salvation.This book uses missionary and Colonial Office archives, contemporary newspapers, archival collections in Uganda, anthropologists' field notes, oral histories, and interviews by the author in order to reexamine the first twenty years of the East African revivalmovement (roughly, 1935-1955). Focusing upon the creative, controversial, and remarkable efforts of the ordinary African Christians who comprised the vast majority of the movement, it challenges previous historical analyses that have seen in the revival the replication of British evangelical holiness spirituality or, alternatively, a manifestation of late colonial dissent. Instead, this study argues, the Balokole revival was a movement through which African Christians articulated and developed a unique spiritual lifestyle, one that responded creatively to the sociopolitical contexts of late colonial East Africa.Jason Bruner is Assistant Professor of Global Christianityat Arizona State University.

Many American Christians have come to understand their relationship to other Christian denominations and traditions through the lens of religious persecution. This book provides a historical account of these developments, showing the global, theological, and political changes that made it possible for contemporary Christians to claim that there is a global war on Christians. This book, however, does not advocate on behalf of particular repressed Christian communities, nor does it argue for the genuineness (or lack thereof) of certain Christians' claims of persecution. Instead, this book is the first to examine the idea that there is a "global war on Christians" and its analytical implications. It does so by giving a concise history of the categories (like "martyrs"), evidence (statistics and metrics), and theologies that have come together to produce a global Christian imagination premised upon the notion of shared suffering for one's faith. The purpose in doing so is not to deny certain instances of suffering or death; rather, it is to reflect upon the consequences for thinking about religious violence and Christianity worldwide using terms such as a "global war on Christians."

Many American Christians have come to understand their relationship to other Christian denominations and traditions through the lens of religious persecution. This book provides a historical account of these developments, showing the global, theological, and political changes that made it possible for contemporary Christians to claim that there is a global war on Christians. This book, however, does not advocate on behalf of particular repressed Christian communities, nor does it argue for the genuineness (or lack thereof) of certain Christians' claims of persecution. Instead, this book is the first to examine the idea that there is a "global war on Christians" and its analytical implications. It does so by giving a concise history of the categories (like "martyrs"), evidence (statistics and metrics), and theologies that have come together to produce a global Christian imagination premised upon the notion of shared suffering for one's faith. The purpose in doing so is not to deny certain instances of suffering or death; rather, it is to reflect upon the consequences for thinking about religious violence and Christianity worldwide using terms such as a "global war on Christians."

In Global Visions of Violence, the editors and contributors argue that violence creates a lens, bridge, and method for interdisciplinary collaboration that examines Christianity worldwide in the twentieth and twenty-first centuries. By analyzing the myriad ways violence, persecution, and suffering impact Christians and the imagination of Christian identity globally, this interdisciplinary volume integrates the perspectives of ethicists, historians, anthropologists, and ethnographers to generate new conversations. Taken together, the chapters in this book challenge scholarship on Christian growth that has not accounted for violence while analyzing persecution narratives that can wield data toward partisan ends.  This allows Global Visions of Violence to push urgent conversations forward, giving voice to projects that illuminate wide and often hidden landscapes that have been shaped by global visions of violence, and seeking solutions that end violence and turn toward the pursuit of justice, peace, and human rights among suffering Christians.

In Global Visions of Violence, the editors and contributors argue that violence creates a lens, bridge, and method for interdisciplinary collaboration that examines Christianity worldwide in the twentieth and twenty-first centuries. By analyzing the myriad ways violence, persecution, and suffering impact Christians and the imagination of Christian identity globally, this interdisciplinary volume integrates the perspectives of ethicists, historians, anthropologists, and ethnographers to generate new conversations. Taken together, the chapters in this book challenge scholarship on Christian growth that has not accounted for violence while analyzing persecution narratives that can wield data toward partisan ends.  This allows Global Visions of Violence to push urgent conversations forward, giving voice to projects that illuminate wide and often hidden landscapes that have been shaped by global visions of violence, and seeking solutions that end violence and turn toward the pursuit of justice, peace, and human rights among suffering Christians.