Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes "Christendom" refers to the official link between church and state. The term "post-Christendom" is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. "Christendom" moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom--it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes “Christendom” refers to the official link between church and state. The term “post-Christendom” is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. “Christendom” moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom—it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes "Christendom" refers to the official link between church and state. The term "post-Christendom" is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. "Christendom" moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom--it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes “Christendom” refers to the official link between church and state. The term “post-Christendom” is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. “Christendom” moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom—it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes “Christendom” refers to the official link between church and state. The term “post-Christendom” is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. “Christendom” moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom—it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes "Christendom" refers to the official link between church and state. The term "post-Christendom" is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. "Christendom" moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom--it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes "Christendom" refers to the official link between church and state. The term "post-Christendom" is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. "Christendom" moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom--it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

Christian Theology after Christendom: Engaging the Thought of Douglas John Hall brings together contemporary thinkers to engage and build upon Douglas John Hall’s work—and to take up his challenge to reclaim a contextual and de-colonizing theology of the cross as a means to speak to the realities of life and faith today. With a focus on contemporary issues, this edited collection critically analyzes and deconstructs the centuries-old colonial triumphalism of Christian theology and the church in the West. This book seeks to frame present day crises in ways that honor a deeply rooted theologia crucis that does not colonize the “other.” It explores constructive decolonizing possibilities for Christian theology at the end of Christendom.

It is not a changing culture, reduced resources, or a rescinding Christian memory that creates the greatest challenges for the church in the West. It is the lack of a clear commitment to the intentional, authentic, and contextual expressions of missional disciple-making, which will shape current and future generations of followers of Jesus to express the values of the Kingdom today. This book offers stimulating historical, biblical, and theological reflections on discipleship and considers some of the possibilities and opportunities afforded to us by our post-Christian context. Missional discipleship allows the missio Dei to shape us in our engagement our practices and sustain us in the lifelong journey of becoming and developing disciples that follow Jesus today.