GENERAL INTRODUCTION

I. AN OVERVIEW OF GLOBALIZATION: THE GENERAL UNDERSTANDING OF THE PROSPECT AND PROCESS OF GLOBALIZATION IN PRESENT CONTEXT

II. ETYMOLOGY

III. DESCRIPTIVE DEFINITIONS AND MEANINGS OF GLOBALIZATION

IV. GENESIS AND DEVELOPMENT OF THE PROCESS

V. MAJOR PLAYERS OF GLOBALIZATION

VI. THE FUNCTIONS OF GLOBALIZATION

VII. THE CLAIMS OF GLOBALIZATION

VIII. GLOBALIZATION’S CHALLENGE TO CHRISTIAN MISSION: POSTMODERNISTIC IDEOLOGY

IX. CONTRIBUTION OF GLOBALIZATION TO GOSPELIZATION

X. BIBLICAL PARADIGM OF GLOBALIZATION

XI. CHRISTIAN’S RESPONSE TO GLOBALIZATION

XII. CHRISTIAN MISSIONS IN A GLOBALIZED WORLD

XIII. GLOBALIZATION AND THEOLOGY OF MISSION

XIV. THE URGENCY OF MISSION

XV. DESIDERATUM OF CHRISTIAN APOLOGETICS

CONCLUSION

BIBLIOGRAPHY

GENERAL INTRODUCTION

At this point with just one click there are 10 million results in Google search engine. Near about one million books and articles have been written on the topic. There is something fascinating about this phenomenon called globalization. A big number of scholars ranging from every field of science have tried to define it and bring to single framework. However, it still remains to be an ambiguous word for many. This could be because of its wide impact on every field of human activity, Globalization can draw its definition from any perspective (economic, social, cultural, technological, political, secular, spiritual so on) thus it solely depends on its definer at times what he wants to address. Mostly in positive concept it refers to the processes involved in making this world a global village. But in negative concept its sort hegemony at a global level by collecting powerful nations over less powerful nations. As its definitions its proponents also vary from market globalists to justice globalists. As this phenomena has impinged on every human affairs, Christian mission is not anywhere outside of this. So it’s a humble venture to look at globalization from missiological optics. However, this paper work is undertaken to look at globalization from a Christian missiological stand point to ascertain its impact on mission and find out how far it has contributed to the work of globalization in modern times and acknowledge the cardinal opportunities and challenges globalization proposes to Christian mission.

OBJECTIVES

This paper is purely focused to answer the questions as followed:

What is globalization?

What has changed with the advent of globalization?

What difference does that make to Christian mission?

What connects globalization to contemporary Christianity?

Is globalization beneficial or detrimental to Christian mission?

Attempt has been made in this paper to bring out the relation between Globalization and Christian mission. It also seeks to enlighten the different aspects of globalization and its impact on our society. However, because of the vast scope of the term ‘globalization’, this research paper is limited to the general meaning of the term and its relation to Christian missions. I hope this paper will also help to ascertain the appropriate way of Christian mission in the sphere of globalization.

I. AN OVERVIEW OF GLOBALIZATION: THE GENERAL UNDERSTANDING OF THE PROSPECT AND PROCESS OF GLOBALIZATION IN PRESENT CONTEXT

The twenty-first century already has a good number of epithets, labels, and nicknames. Expressions like post-modern, post-industrial, post-religious, but also post-nihilistic, age of disbelief, the abolition of man, are examples of how people feel and think about our age. One could gather a few dozen such labels, analyze and interpret them, and see to what kind of future they might lead. It is in the context of worldviews that these labels regarding globalization as a powerful and complex process are debated. Every field of life is affected by globalization. If globalization were perceived as not affecting drastically people's lives, there would be less interest in it. Given its implications for human life at all levels, those happy with the phenomenon are quick to praise and defend it, whereas those who are unhappy or skeptical are quick to protest, warn, and discourage it. Alienation of women, violation of human rights, environmental crisis and social predicaments like poverty, unemployment and urbanization are to be understood in relation to the process of the globalization. However in this chapter researcher would attempt to portray some visible and apparent definitions, meanings, and impacts with its historical origin and development down to the recent times.

II. ETYMOLOGY

The term globalization is derived from the verb ‘globalize’, which refers to the emergence of an international network of social and economic systems. One of the earliest known usages of the term as a noun was in a 1930 publication entitled, Towards New Education, where it denoted a holistic view of human experience in education.[1]

However, by the 1960s, both terms began to be used as synonyms by economists and other social scientists. It then reached the mainstream press in the latter half of the 1980s. Since its inception, from the 15th century onwards the concept of globalization has inspired competing definitions and interpretations, with antecedents dating back to the great movements of trade and empire across Asia and the Indian Ocean.[2] Due to the complexity of the concept, research projects, articles, and discussions often remain focused on a single aspect of globalization. Globalizing processes affect and are being affected by business, work organization, economics, socio-cultural resources, and the natural environment.

III. DESCRIPTIVE DEFINITIONS AND MEANINGS OF GLOBALIZATION

Karl Polani in 1957 first used this term to describe the dislocation caused by the rise of an Industrial Capitalism.[3] Globalization relatively a dated term, which was first, discussed only after the mid 1980’s in academic circle, but at this it was emerged with manifold impacts on various fields. [4] At this point it’s very difficult to define its concepts, because we are experiencing the process in a way that varies from person to person. Although in its simplistic sense globalization refers to the widening, deepening and speeding up of global interconnection, such a definition begs further elaboration... Globalization can be located on a continuum with the local, national and regional.[5] Globalization has many meanings depending on the context and on the person who is talking about. Though the precise definition of globalization is still unavailable but a few definitions are worth viewing.

For an instance Guy Brainbant observes that the process of globalization not only includes opening up of world trade, development of advanced means of communication, internationalization of financial markets, growing importance of MNC’s, population migrations and more generally increased mobility of persons, goods, capital, data and ideas but also infections, diseases and pollution.[6] Swedish journalist Thomas Larsson, in his book The Race to the Top: The Real Story of Globalization, states that globalization, it is a process of world shrinkage, of distances getting shorter, things moving closer. It pertains to the increasing ease with which somebody on one side of the world can interact, to mutual benefit, with somebody on the other side of the world.[7]

According to Economist David Held, Globalization is neither a singular condition nor a liner process, rather is best thought of age multidimensional phenomenon, involving diverse domains of activity and interaction, including the economic, political, technological, military, legal, cultural, environmental.[8] Each of these spheres involves different patterns of relationship and activity. For renowned economist C.T. Kurian, Globalization is not a thing we can see, feel or taste, it’s a concept used as a short form to convey a variety of processes, possibilities and positions. It’s therefore, capable to many interpretations.[9]

For Sociologist Ram Ahuja globalization appeals to him as a process in which physical distance obstacle have become less important in communication and exchange in social, political, economic and cultural matters. He says that fifty years ago mobility was more from village to cities, then it increases from cities to cities then from region to region now it has extended from country to country. Words and message can cross the world in seconds.[10]

Albert Nolan[11] describes globalization as ‘spreading something around the globe’; world diffusion as such is not a problem. Everything depends on what it is that is being diffused or globalized. The globalization of deadly disease could be constituted a serious problem, but the globalization of an effecasive vaccine would be good news.[12] For P.J. Philip, Globalization is the greed for unlimited wealth, glory, and power, generated in human beings by capitalism, is the evil of present civilization.[13]

According to Dr M. A. Oomman[14], there are three but inter-related meanings of globalization. First is, the global information revolution made possible by internet and e-mail. Second, cultural globalization, the emergence of the world culture with the common attitudes, value and ideals fostered and disseminated by globalized form of art, music, dress and patterns of human relations, summed up in modernity. Third, Economic globalization, it may be considered as a process of trans-nationalization of production and capital, standardization of consumer taste and legitimization of global capitalism through international lending institutions like IMF, WB, WTO.[15]

Albert Nolan also adds that Globalization is the greed for ultimate wealth, glory and power, generated in human beings by capitalism, is the evil of present civilization.[16] The new form of global colonization and imperialism is often called globalization confusing and ambiguous word that need to be unpacked. Literally Globalization means “spreading something around the globe”. Worldwide diffusion as such is not a problem, but the globalization of an effective vaccine would be good news.[17] The globalization that many people today are protesting is the globalization of particular economic culture, neo-liberal capitalism thoroughly materialistic world view based on the principles of survival of the fittest, a culture that destroys other cultures and indigenous wisdom.[18]

Globalization according opponents is a very uneven process with unequal distribution of benefits and losses. This imbalance leads to polarization between the few countries and group that gain and many countries and group in society lose out are marginalized. Furthermore, opponents argue that the unethical means though which competition is initiated in the global market will benefit only a section of market monopolies and will further disintegrate sustainable growth.

IV. GENESIS AND DEVELOPMENT OF THE PROCESS

Though several scholars place the genesis of globalization in modern times, others trace its history long before the European age of discovery and voyages to the New World. Some even trace the origins to the third millennium BCE. In the late 19th century and early 20th century the connectedness of the world's economies and cultures grew very quickly, so some place it there. Here researcher follows the historical inception proposed by the Dr M.A. Oomman in his lecture in Singapore.

Threefold Classification

Dr M.A. Oomman classifies the process of globalization into three different periods, they are as followed:

1. Colonialism and Mercantile Capitalism

In the 16^th century onwards, Europe is bent on enormous expansionism. Christopher Columbus, Vasco Da Gamma and other subsequent explorers from Portugal, Spain, France, and Holland, and Italy began their conquest over other colonies. At that point they commenced their extensive trade negotiation with East, with of course, typical European domination instincts.[19]

The rise of the sea-born trade was noticed during the early years of global integration, which went hand to hand with aggression, colonializations, slave trade and forced shipments of indentured labor were carried out by the European merchants, under the veil of explicit state patronage. Throughout the expansionary mercantilist period of 14^th to 16^th century, these privileges sometimes took the form of charters which lend monopoly right to trading companies in selected countries. Controls were exercised by Britain was years in terms of the Ottawa Agreement of 1932. By using India’s export of earnings in gold-sterling and use gold as a medium of currency in India.[20] West conquered and subjugated the Asia, Africa, and Latin America called third world telling expression coined by Jawaharlal Nehru. First of all in India everything began with trade of spices, ivory, timber, gold and silver etc. [21] and this was the commencement of the first phase of globalization.

2. National Capitalism

A break from the ongoing pattern of formal surveillance and domination by the powerful nations can be witnessed in the post war years as a large number of developing nations including India achieved independence from foreign rule with the conclusion of the World War II in 1945.[22] It started by early 1980s. It coincided with reinventing of conservative Neo-Liberal doctrines and its application, both in economic theory and policy in the advance economics. The major goal was to contain the rise in the price which followed the successive round of oil price hikes by OPEC[23] which happened to be oil cartel and the major supplier of oil in Middle East.[24]

The change came with the initial effort in some of these newly independent nations to pursue the nationalist agenda of freedom struggle which also resulted in the control of a nation over its own economical activities, to achieve economic sovereignty, as well as economic and social advances in general matters or masses. This includes direct contact between the newly independent states and the rest of the world.[25] In this attempt the second face of globalization revoked in developing countries which later became the process of establishing their own economic stand, was the starting of second phase of globalization.

3. Neo-Liberalism[26] and Re-Emergence of Colonialism.

Researcher refers here to the free emergence of free market through the dismantling of tariff, quota system and foreign exchange control regime. In Marxist discourse this phenomenon is usually termed Neo-Imperialism. The operation of MNC’s and TNC’s in the Third World. MNC’s and TNC’s are seen as to be the principle agents of contemporary Neo- Liberalism and Neo-Colonialism. Globalization’s current stage is what we call global capitalism.[27] It’s needless to say that the basic pursuit of capital including its transnationalization is profit and accumulation. This exercise of political institutions and cultural instruments which is called Neo-liberalism has given way to the privatizing profit and socializing losses and calling it socialism.[28] Globalization and Development are two contemporary manifestation of the process of the New-Liberalism. This is how third phase of globalization came to be in process in the post modern age.

> Impact of Neo-Liberalization[29]

i. The sharp cut in concessional development assistance from these industrialized countries.

ii. Decline in net exports to the above countries.

iii. A steep rise in the import bill for oil and finally recourse to IMF loans as a last

resort which came with high conditionalities.

V. MAJOR PLAYERS OF GLOBALIZATION

The term ‘Player’ does mean here, as contributing factors to the process of globalization.

1. The International Monetary Fund (IMF)

IMF is an international organization that was initiated in 1944 at the Bretton Woods Conference and formally created in 1945 by 29 member countries. The IMF's affirmed goal was to co-ordinate in the reconstruction of the post–World War II world’s international payment system. Countries contribute money to a pool through a quota system from which countries with payment imbalances can borrow funds temporarily. Through this activity and others such as surveillance of its members' economies and the demand for self-correcting policies, the IMF works to improve the economies of its member countries. [30] The IMF describes itself as an organization of 188 countries, working to foster global monetary cooperation, secure financial stability, facilitate international trade, promote high employment and sustainable economic growth, and reduce poverty around the world.

2. The World Bank (WB)

Just as IMF, a specialized agency of the United Nations, it developed from the IMF and Financial Conference held at Bretton Woods, New Hampshire in 1944, and was established in 1945 by 44 Nations. Its cardinal goal is to spur economic growth in developing states through the support of loans and technical assistance to their respective governments.[31] The WB's official goal is to reduce the poverty. The World Bank comprises two institutions: the International Bank for Reconstruction and Development (IBRD) and the International Development Association (IDA). Each member of the Bank contributes two per cent of its subscription in gold or US dollars and 18 per cent in its national currency. Members pay in 20 per cent of the capital while the remaining 80 per cent is kept "callable" (to be paid in the event of a default). This guarantee allows the Bank to raise money for its lending purposes on international capital markets by the sale of its bonds.[32] Although the World Bank’s loans are intended to help countries, they also cause those countries to take on debt that they must pay interest on and remain under the conditions of the institution. Over the last 20 years, these debts have piled up so much that, critics say; they amount to ‘perpetual debt’ that the poor people of world are saddled with.[33]

3. Structural Adjustments Programme (SAP)

SAP is the policy implemented in 1980 by the International Monetary Fund (IMF) and the World Bank (the Bretton Woods Institutions) in developing countries.

SAPs are supposed to allow the economies of the developing countries to become more market oriented. This then forces them to concentrate more on trade and production so it can boost their own economy. In SAP the poor countries that are heavily under debt are directed by the IMF, WB and G-8 nations to adjust their programme to suit their dictatorship of the rich nations. To obtain further loans, they make the terms and conditions stiffer.[34] While public debt in developing and developed countries is a nearly universal fact, low-income countries face a much more vulnerable position to maintain balance of payments equilibrium, with some of the world's 47 poorest nations already $488 billion in debt in 2003.[35] Another demand of SAP is the elimination of subsidies, agricultural subsidies etc. Kavaljit Singh, the coordinator of the Public Interest Research Group, aptly observed that adverse effects of the SAP policy, ‘programme would be removal of state from the social sector’.[36] It forces a nation to eradicate any economic support to nation health, nutrition, education, water supply along with the heavy demand of privatization of these sectors.[37] Comply with SAP means, debunking the basic rights of common people group of a nation, and taking them to the next level in their predicament of daily lives.

4. General Agreement on Tariffs and Trade (GATT)

GATT is a multilateral agreement regulating international trade. According to its preamble, its purpose was the ‘substantial reduction of tariffs and other trade barriers and the elimination of preferences, on a reciprocal and mutually advantageous basis’.[38] It was negotiated during the United Nations Conference on Trade and Employment and was the outcome of the failure of negotiating governments to create the International Trade Organization (ITO). GATT was signed in 1947 and lasted until 1994, when it was replaced by the World Trade Organization in 1995. [39]

5. The World Trade Organization (WTO)

WTO is an organization that intends to supervise and liberalize international trade. The stated aim of the World Trade Organization is to promote free trade and stimulate economic growth.[40]

Critic including many opponents of economic globalization have charged that it undermines national sovereignty by promoting the interest of large multinational companies and that the trade liberalization it encourages leads to environmental damage and declining living standard for low skilled workers in developing countries.[41] The actions and methods of the World Trade Organization evoke strong antipathies. Among other things, the WTO is accused of widening the social gap between rich and poor it claims to be fixing. It appears committed to removing all barriers to international trade to achieve ‘free trade’’ and thus to removing all ‘economic boundaries’ among nations.[42]

6. Multinational Companies (MNCs)

As defined by I. L. O. or the International Labor Organization, a M. N. C. is one, which has its operational headquarters based in one country with several other operating branches in different other countries. The country where the head quarter is located is called the home country whereas; the other countries with operational branches are called the host countries. Apart from playing an important role in globalization and international relations, these multinational companies even have notable influence in a country's economy as well as the world economy. The budget of some of the MNCs is so high that at times they even exceed the GDP (Gross Domestic Product) of a nation. [43] As the basic economic data suggest that after the liberalization in 1991, it has brought in hosts of foreign companies in India and the share of US shows the highest. At present they account about 37% of the turnover from top 20 companies that function in India.[44]

Das Gupta, an economist pictures some of the disadvantages of having MNCs in a developing country like India are as under:

• Pollution and Environmental hazards • Some MNCs come only for tax benefits only • Exploitation of natural resources • Lack of employment opportunities • Diffusion of profits and Forex Imbalance • Working environment and conditions •Slows down decision making • Economical distress. [45]

VI. THE FUNCTIONS OF GLOBALIZATION

The scholars have analyzed three functions of globalization; economical, political and cultural.

Ø This form of economic globalization involves integration of all market into one global market.[46]

Ø Political aspect of globalization implies to the dominating international institutions such as IMF, WTO and MNCs which weaken a nation’s sovereignty.

Ø Cultural function of globalization includes swift development in communications, transportation and information technologies which have evidently transformed the living style and standard of people. It also gives rise to the capitalistic, imperialistic and dominant western culture is developed.[47]

VII. THE CLAIMS OF GLOBALIZATION[48]

Ø TNCs are benevolent institutions and effective solution to the problem of unemployment.

Ø Foreign investment contributes to the development of one’s country and people.

Ø Economic growth in trade and commerce will uplift society as a whole.

Ø Countries with the level of integration exhibit the fastest output growth and have benefited immensely from globalization.

VIII. GLOBALIZATION’S CHALLENGE TO CHRISTIAN MISSION: POSTMODERNISTIC IDEOLOGY

Postmodernity is completely a western intellectual phenomena in its origin. The term post- refers to something (state or condition) exists after modernity.[49]

It’s a product of unpaid bills of modernism of west so it arose in west out of revulsion for the insufficiency of the rationalist modernity.[50] Post-Modernism is the cultural matrix that possibilizes the unification of plurified, diversified humanity. Nothing is certain, nothing is absolute, nothing is right, nothing is wrong; everything is certain, everything is absolute, everything is right, everything is wrong.[51] Postmodernism doesn’t subject itself to any categorization or definition except holding on to deconstructionism.[52][53] Some of its main aspects are materialism, rational positivism, emphasis on empirical testing as final authority o truth and a mechanistic worldview. It is also known for its questioning behavior to every value system and method developed by modernism under enlightenment period.[54]

According to Indian scholar Vishal Mangalwadi this concept in India turns out to impact negatively with the vague ideas of mysticism and pluralism.[55]

As far as Christian mission is concerned, the Edinburg 2010 commission’s presuppositions are here “the Acid of modernity has dissolved faith in societies where Christian faith used to be strong. The postmodernities which define life and community for many, pose new and searching question for Christian mission.[56]

Paul Hiebert opines, Postmodernism with the help of globalization has led world to a secularism that denies the existence of God, deity of Christ, Miracles of gospel recorded in the Bible.[57] It puts religion in private sphere as an individualistic concept. Thus we can conclude that the emerging concept of postmodernism of west actually being popularized by globalization with its powerful communication and exposed to entire world with its dire ramifications.

IX. CONTRIBUTION OF GLOBALIZATION TO GOSPELIZATION

Beside many detrimental ramifications of globalization to economy, society, culture and Christian value system as seen earlier, in other hand for many scholars it has also benefited the mission of gospelization. One among those concepts is being drawn bellow from Dr Domenic Marbaniang, a Professor of Christian Apologetics in CITS. He opines,

We may point out some reasons why globalization may be justified as favorable for gospelization:[58]

1. The new covenant of Jesus unites the ‘called out’ into one Body. People from every nation and tongue can now be one in Christ, the New Man.

2. The outpouring of the Holy Spirit brought down the national barriers of religion.

3. Hellenization helped ease barriers and the spread of the Gospel in the early period; similarly, globalization can help ease the spread of the Gospel across boundaries today.

4. Open trade routes always helped in cross-cultural evangelism.

5. Media globalization helps to make the Gospel accessible trans-nationally and trans-linguistically all over the world.

6. Economic globalization helps the church to share their economic resources with fellow believers all over the world.

7. The independent, penetrative, open, and liberating nature of truth is bold about globalization; and, one doesn’t need to be afraid of globalization as a threat to truth – it might be a threat to fundamentalism, perhaps.

8. The Holy Spirit is the Gospelizer; therefore, organic and centralized structures of unity are not the issue – in fact, organic and centralized ecumenism is still open to corruption.

9. As globalization is an inevitable process; gospelization is also an inevitable process through the presence of the Holy Spirit. But, it also involves the conscious thrust of the church towards the unchurched areas. Interestingly, the book of Acts portrays scattering (Acts 8), sending (Acts 13), and separation (Acts 13:46) as the thrust cases; while persecution, leading of the Spirit, and open doors seem to be the thrusting agents.

10. However, gospelization doesn’t necessarily lead to conversion always; though, it does compel a conscious response. This approach trumps neither for post-millennialism nor pre-millennialism; it only posits that the Gospel’s presence compels a response of either transformation or self-annihilation.

On the basis of above mentioned comments built on through analysis of history, one (opponent of globalization) is indeed compelled to re-think and look at Globalization in a positive sense to certain extent. What always God meant for good, has also been manipulated for evil by devil as it can be seen in history. In the same way globalization in a sense God ordained programme for gospel carriers to reach the nations without any barriers or anti-global prejudices.

According to Neil J. Ormerod even the Church itself has been shaped by the globalizing process from its grass root level.[59] Barnet says that the globalization in India has given a freedom to many foreign religions to open up with the exclusive message.[60]

Robert states, Globalization could not be blamed for all ills but here perceived as a change agent. The connection between globalization and Christianity is ironic because the missionary enterprise nursed the seed if globalization.[61]

Bauman goes further and says that even many a conversion among the satnamis in the Chhattisgarh was the result of high social standard which was opened to all under the process of globalization.[62]

Burrows well talks about spread of Christianity through globalization in fact global migration gave rise to non western missionary movement. He calls god as a man with the large map.

He also invites us to acknowledge what god is doing in the world as the gospel interacts with cultures and Christ becomes embodied in communities.[63]

X. BIBLICAL PARADIGM OF GLOBALIZATION

1. Globalized Divine Plan of God

As portrayed in the bible, God has His own universal way of dealing with his people. Almost from the beginning as we find God as a creator and sustainer of entire world. As in Gen. 11 we see He, himself acting as a divine operator of entire human history. Then he also calls out people for the various missions as per the need of the hour, which finally leads to the culmination of the eternal plan. But then in the New Testament this concept becomes more apparent. Jesus command to his disciples for entire world or to say people group is an evidence for the globalized plan of God for the Gospel message. Thus, we understand that both OT and NT anticipate the globalization of the gospel message. This tells us more about the God’s concern for entire world that from the start God has a plan which includes every individual regardless of their background or language or nativity. One can say God has globalized plan for us.

2. Globalized Concept of Ecclesia

Church is the fruit of Jesus’ mission on the earth. God’s purpose was to make a universal church in which all nations, tribes and languages come together and establish a community of heaven. Today the universal church seems to be fulfilling the eternal plan of God about his eternal kingdom which actually began by the ministry of Jesus Christ. So that is the phenomenon of globalization does, which in effect also seeks to connect the people groups of various strata and language. And as we have witnessed that the globalization to a large extent has made the world a global village in the process of connecting people who actually share many things in common.

3. Globalized Concept of the Gospel Message

When examined closely one can find nowhere in the bible the message of the gospel is individualized. The message of the Gospel, as from the beginning, always carries a worldwide significance. It is for every race and tribe. However, in the beginning Jesus’ mission was among Jews but it also had underpinning message for entire humanity. And with the apostleship of the Paul and other disciples the gospel indeed becomes globalized. So that is the case with phenomena of globalization. Globalization, at this point, tends to be the nerve of every organ of human activity. It has a universal significance; no man is out of the effect and gear of this process. Globalization has been a catalyst for the gospel message to a greater extent.

XI. CHRISTIAN’S RESPONSE TO GLOBALIZATION

Christian response to globalization has to be compromising in a sense it an unavoidable idea. At this point after having looked into ups and downs and does and don’ts of globalization, we actually got to reconcile with its wave to make Christian message accessible to all. Because doing this can only be the blessed hope for the groaning humanity. Otherwise in contrast staying aloof and condemning it from outside would be utterly pathetic and unlike Christ. In fact the world today is in desperate need of Christ’s incarnation which only church can begin up to do. And this begins where we are with respect to our own societies (our class, ethnicity, gender, etc.). Christians are called to embody the true Israel, the true Humanity found only in the life, death and resurrection of Jesus Christ. In this new Humanity there is neither Jew nor Greek, slave nor freeman, male nor female, only the full, complete, Body of Christ in its glorious diversity, one in the Spirit of God. This is the Christocentric imperative behind a biblically-grounded global world.

We must judge the “pattern of this world” and decide under the counsel of the Holy Spirit what is good and what is not good about it. The key principle for Christians looking at globalization, then, is to refuse to be lured, intimated, or pressured by it. At the same time we cannot ignore the very real opportunities and strengths of globalization for International Mission.

XII. CHRISTIAN MISSIONS IN A GLOBALIZED WORLD

An apparent hike in opportunities for mission and evangelism in the global era are obvious and huge. Christians are by definition great communicators, and the global era is by definition the great age of communication, so the potential for outreach in the global world can hardly be overstated. With the destruction of traditions, the collapse of traditional certainties, and the melting down of traditional roles and allegiances, there is greater political liberty, greater social fluidity, greater religious diversity and greater psychological vulnerability than ever before in history. As a result, human beings in the global era have been described as “conversion prone,” and more open than ever to consider new faiths. We therefore face the prospect of spreading the Gospel in a manner that is “freer, faster, and farther” than ever before in the church’s history, a prospect that must be seized with faith and courage.[64]

According to Hiebert, “Critical contextualization is an ongoing response that sees the gospel as outside culture…. It comes as the message of salvation, not from West to East, but from God to people in all cultures.” He proposed the critical contextualization approach, which is borne out of his evangelical conviction. Critical contextualization involves a four step process, phenomenological analysis, ontological reflection, critical evaluation, and missional transformation. Phenomenological analysis is to understand the phenomena of the beliefs and practices of people. Ontological analysis is to test the truth claims of these against scripture and objective reality. Critical evaluation is to evaluate biblically the beliefs and practices.

XIII. GLOBALIZATION AND THEOLOGY OF MISSION

Globalization affects the way theologians reflect about theology of mission. The church is actually mission oriented in its basic nature. It means if Christianity or the Christian mission is to be thoughtful or relevant it ought to address the predicament affecting the society and ecclesia. Theology always has its context to function on.[65] As per the study is concerned we found out that globalization has both positive and negative impact on humanity and it also differs from context to context. So the main task of theology is to build a bridge between gospel of Christ and so called globalized world.

XIV. THE URGENCY OF MISSION

Bible time and time again reminds us that Christ is same forever. If he were to be born today in our context he would what he went on doing when he was on the earth. As bible also reminds us that we, believer are his mouth piece on the earth who actually echo what he did and meant through his life and ministry.

We do also come to know, when looked from biblical optics that no culture at this point can claim to be sacred, all need purging of it from inside. Scholar G. Lohfink, John Fuellenbach opines that “the church doesn’t see herself as ‘counter to’ or ‘against’ society as such a ‘counter’ or a ‘protest’ against a society that doesn’t live up to what it is supposed to be in the eyes of God.” So at this we have a great urgency to communicate the message of Christ in a mess brought about by globalization by using its own popular methods of communication as seen earlier.

XV. DESIDERATUM OF CHRISTIAN APOLOGETICS

Here researcher would like to show that how an efficacious apologetics works in such Globalized context.

According to Craig[66] first, apologetics is vital in shaping culture (By maintaining the canons of logic, rationality, and exclusivity of truth in order to exemplify bible based culture).

Second, its vital in evangelizing unbelievers.( When apologetics is persuasively presented and sensitively combined with a Gospel presentation and a personal testimony, the Spirit of God condescends to use it in bringing certain people to Himself), specially, with the careful use of Contextual apologetics.

Third, it’s also useful in strengthening believers (Emotions will carry you only so far, and then you’re going to need something more substantive. Apologetics provides some of those substances).

Toren[67] in his book Christian Apologetics as Cross-Cultural Dialogue explores well about the significant role apologetics can play in this globalized world. He goes on to suggest that it will be vital to give some indication of how cultural diversity presents itself in our contemporary world characterized simultaneously by pluralization and globalization. He also affirms that it can exploit the tension in the contemporary world: between modernism and postmodernism, individualism and collectivism, naturalism and creative antirealism, between a sense of Western superiority and cultural relativism, secularism and the new quest for the sacred, between capitalism and environmentalism, the art and the science, between value of family and pan-economism, and between sexuality and intimacy.[68] This examples given by him mostly reflects those sectors of our globalized world.

Beilby[69] goes beyond him and opines that if Christians at this point if fails to acknowledge the significance of Apologetics, they will restrict a great contribution to Kingdom of God.[70] Thus, we can conclude that Christian apologetics is not only an efficacious to cope up with the rampant predicaments of globalization but also desideratum to make gospel message relevant to the given context.

Above mention comments and beside them many others inform us about the desideratum of Christian apologetics in a globalized culture. Because, as above mentioned, the tension between modernism and postmodernism, individualism and collectivism, naturalism and creative antirealism, between a sense of Western superiority and cultural relativism, secularism and the new quest for the sacred, between capitalism and environmentalism, the art and the science, between value of family and pan-economism, and between sexuality and intimacy are in the core of globalization, which stands in contrast to Gospel of Christ as a lethal weapons against it.

Thus, so called Globalization, a Gargantuan Goliath of our day, can only be surmounted by the efficacious utilization of Christian Apologetics with proper seasoning of meekness and respect towards all.

CONCLUSION

As we have analyzed, so it can be concluded that Globalization is a phenomenon which is unavoidable. While globalization reduces barriers of distance and funding to the benefit of the spread of the Gospel, it also proved itself to be detrimental in the increased speed of the spread of things contrary to the message and mission of Christ.

However, Bible states in Act 1:8 “…be witness of Christ to the ends of the earth.” Globalization in positive sense, with its increased communication strategies, has made it possible for Christian missionaries to accomplish what they are for. As a mission oriented Christians, leaving behind negative impinges; we should make use of the various opportunities provided by globalization for the spread of the Gospel of Christ in the every nook and corner of the world. Globalization and Christian missions at their core are related to one another as both of them has global perspective. While the Lord can certainly use an article on a website to lead someone to Christ, He is more likely to use a personal contact. Christians should use the power of globalization to further the cause of Christ. The emphasis of Christian missions should be on an incarnational or contextual apologetical approach, which begins with learning to comprehend people and their context deeply, identifying with them, building relationships of love and trust, and communicating the gospel to them in ways that can help them to analyze their old religious ways, and to think what Christ got to offer them uniquely.

Paul states in Colossians 4:4-6, “Pray that I may proclaim it clearly, as I should. Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone.” We long to see greater commitment to the hard work of robust apologetics, because the desperate need of apologetics becomes inevitable in the context of globalization.

BIBLIOGRAPHY

BOOKS

Ahuja , Ram. Society in India, New Delhi: Rawat Publication, 2010.

Ballard, R.D. Anatomy of Environmental Racism and Global Justice, Boston: South

End Press, 2009.

Barnett, Mike (ed), Michael Pocock The Centrality of Christ in Contemporary Missions, California: Zondervan, 2005.

Bauman, Chad M. Christian Identity and Dalit Religion in Hindu India, Michigan: Eerdmans Publishing, 2008.

Beilby, James K. Thinking About Christian Apologetics: What it is and Why We Do It ? USA: Intervarsity Press, 2011.

Bhagwati, Jagdish. In Defense of Globalization, New Delhi: Oxford University Press, 2008.

Brainbant, Guy. Global Corporations and National Governments, Washington: Institute of Economics Press, 2011.

Burrows, William R., Mark R. Gornik, Janice A. McLean Understanding World Christianity: The Vision and Work of Andrew F. Walls, New York: Orbit Book, 2011.

Charlon J. Ten Questions: A Sociological Perspective, USA: Cengage Learning, 2010.

Collins, S.R. and others (eds.), On the Micro Foundation of Macro-Sociology (USA: Pine Forge Press, 2008), 448.

David, James and John Descroches (eds) Dimensions of Globalization, Bangalore: Centre for Social Action, 1998.

Gupta, Biplab Das. Globalization: Indian’s Adjustment Experience, New Delhi: Sage Publication, 2005.

Harvey, David. The Condition of Postmodernity: An Enquiry into the Origin of Culture Change, Cambridge: Basil Blackwell, 1994.

Held, David. Global Reformation: Politics, Economics, Culture, California: Stand Ford Press, 1999.

Kurian, C.T. Global Capitalism and Indian Economy, Hyderabad: Orient Longman Ltd, 1995.

Larsson, Thomas. The Race to the Top: The Real Story of Globalization, London: Zondervan Publisher, 2008.

Methson, Nebu. Impact of Globalization on Indian Youth: A Review of the Response of NCCI Delhi: ISPCK, 2008.

Marbaniang, Domenic. Secularism in India: A Historical Analysis, India 2011.

Mangalwadi,Vishal. Missionary Conspiracy: Letters to Postmodern Hindu, Missouri: Nivedit Good Books, 1996.

Nolan, Albert. Jesus Today: A Spirituality of Radical Freedom, Mumbai: St Paul Press, 2010.

Ormerod, Neil J. and Shane Clifton. Globalization and the Mission of the Church, New York: Ormarod Publisher, 2009.

Oomman, M.A. Globalization in the Contemporary World: Towards A Christian Understanding, Mavelikara: Vichara, 2009.

Philip, P.J. Global Plunder of Land and Human Resource, Kerala: Vichara Books, 2008.

Parida, Arun. Adjusting to Globalization, New Delhi: Surendra Publication, 2010.

Razu, I John Mohan. TNCs as Agents of Dehumanization in Asia, Delhi: ISPCK, 1999.

Rober, By Dana L. Christian Mission: How Christianity Became a World Religion, West Sussex: Oxford Press, 2009.

Sen, Sunanda. Globalization and Development, New Delhi: National Book Trust, 2007.

Toren, Benno Van Den. Christian Apologetics as Cross-Cultural Dialogue, New York: T T Clark Publisher, 2011.

Zacharias, Ravi. End of Reason: A Response to New Atheists, Canada: Zondervan Publisher, 1984.

ARTICLES AND PAPERS

Athreya, Venkatesh “The World at Turning Point: The Crisis of Globalization” Religion and Society 57/3 (September 2012): 40.

Beattie, Warren “Mission Possible or Impossible ? Learning Lessons From Theology’s Engagement With Globalization”

http://www.tiplady.org.uk/pdfs/bookBeattie.pdf accessed on 06/07/14

Conradie, Errnst M. “Mission in a Globalized World: A New Vision of Christian Discipleship”http://www.missionstudies.org.au/files/aams/ConradieKeynote. accessed on13/07/14

Craig, William Lane “Christian Apologetics: Who Needs It?” http://www.reasonablefaith.org/christian-apologetics-who-needs-it accessed on 13/07/14.

Dinakaran, Gerald “Steward of Creation” Sacred Perspective Vol. 2 No.2 (September- February 2011-12): 72.

Hiebert, Paul Anthropological Reflections on Missiological Issues (Grand Rapids: Baker, 1994), 53- 57. http://jacksonwu.files.wordpress.com/2012/11/review- of-paul-hiebert_s-anthropological-reflections-on-missiological-issues.pdf accessed on 11/07/14.

Jo,Yong Twn “Globalization as a challenge to the Churches in Asia Today” The Asian Journal of Theology 15/2 (October 2001): 349.

Keenen, James F. SJ Toward a Global Vision of Catholic Moral Theology: Reflection on the Twentieth Century (Bangalore: Dharmaram Publication, 2007), 3.

Kumar, John Arun “Mission and Postmodernity, Neocolonialism and Globalization” http://www.edinburgh2010.org/fileadmin/files/edinburgh2010/files/Resources /UBS% 20Kumar%20-%20Postmodernism%20Globalisation.pdf accessed on 09/07/14

Marbaniang, Domenic “Enlightenment, Postmodernism, and the Spirit of Truth” http://marbaniang.wordpress.com/2010/04/23/enlightenment-postmodernism-and-the- spirit-of-truth/ accessed on 09/07/14

Marbaniang, Domenic “Globalization and Gospelization: A Theological Overview” http://marbaniang.wordpress.com/2014/07/05/globalization-and-gospelization-a- theological-overview/#_ftn13 accessed on 10/07/14

Razu, I.J. John Mohan “Religion, Caste, Globalization and Social Transformation: An Inquiry” Contemporary Christian 3/3 (February 2012): 35.

Ross, Kenneth Edinburgh 2010: Springboard for Mission (California: William Carey Press, 2009), 45. http://www.edinburgh2010.org/fileadmin/files/edinburgh2010/files/pdf/Edinb urgh%202010_03.pdf accessed on 11/07/14

Singh, Kavaljit “Role of Voluntary Agencies in Economic Re-adjustment” NCC Revive 112/9 (October 1992): 581,

Zacharias, George “Emission, Enclosure, and Empire: Re Imagining Prophetic Ecumenism” National Council of Churches (August 2011): 395.

DICTIONARY

Jonathan Law and Elizabeth A. Martin eds., Oxford Dictionary of Law (Britain: Oxford University Press, 2009) 291.

Jonathan Law and Elizabeth A. Martin eds., “The World Trade Organization” Oxford Dictionary of Law (Britain: Oxford University Press, 2009), 246.

Britannica: Ready Reference Encyclopedia, 2005 ed., vol. 13 “India”, 204.

Britannica: Ready Reference Encyclopedia, 2005 ed., vol. 6 “India”, 96.

Britannica: Ready Reference Encyclopedia 2005 ed., vol. 13 “India”, 202.

Britannica: Ready Reference Encyclopedia, 2005 ed., vol. 9 “India”, 136.

[1] S.R. Collins and others (eds.), On the Micro Foundation of Macro-Sociology (USA: Pine Forge Press, 2008), 448.

[2] J. Charlon Ten Questions: A Sociological Perspective (USA: Cengage Learning, 2010), 56.

[3] Nebu Methson Impact of Globalization on Indian Youth: A Review of the Response of NCCI (Delhi: ISPCK, 2008), 28.

[4] David Held, et al., Model of Democracy (Cambridge: Policy Press, 2009), 340 cited in Yong Twn Jo, “Globalization as a challenge to the Churches in Asia Today” The Asian Journal of Theology 15/2 (October 2001): 349.

[5] R.D. Ballard Anatomy of Environmental Racism and Global Justice (Boston: South End Press, 2009), 341.

[6] Guy Brainbant Global Corporations and National Governments (Washington: Institute of Economics Press, 2011), 37.

[7] Thomas Larsson The Race to the Top: The Real Story of Globalization (London: Zondervan Publisher, 2008), 12, cited by Venkatesh Athreya “The World at Turning Point: The Crisis of Globalization” Religion and Society 57/3 (September 2012): 40.

[8] David Held Global Reformation: Politics, Economics, Culture (California: Stand Ford Press, 1999), 23.

[9] C.T. Kurian Global Capitalism and Indian Economy (Hyderabad: Orient Longman Ltd, 1995), 10, cited by Nebu Methson Impact of Globalization on Indian Youth: A Review of the Response of NCCI, 30.

[10] Ram Ahuja Society in India (New Delhi: Rawat Publication, 2010), 32.

[11] Albert Nolan is a respected Dominican Priest for South Africa, played a significant role in Church’s struggle against apartheid. His first book Jesus before Christianity sold over 150,000 copies.

[12] Albert Nolan Jesus Today: A Spirituality of Radical Freedom (Mumbai: St Paul Press, 2010), 53.

[13] P.J. Philip Global Plunder of Land and Human Resource (Kerala: Vichara Books, 2008), 2.

[14] M.A. Oomman is a professor, Malcolm Adiseshiah Chair of Development Economics and Decentralized Planning at the institute of Social Science, New Delhi, is a renowned Economist of international repute. He has a rich collection of papers and 25 books in his credit.

[15] M.A. Oomman Globalization in the Contemporary World: Towards A Christian Understanding (Mavelikara: Vichara, 2009), 14.

[16] Gerald Dinakaran “Steward of Creation” Sacred Perspective Vol. 2 No.2 (September- February 2011-12): 72.

[17] Albert Nolan Jesus Today: A Spirituality of Radical Freedom, 53.

[18] M.A. Oomman Globalization in the Contemporary World Christian, 18-20.

[19] James F. Keenen SJ Toward a Global Vision of Catholic Moral Theology: Reflection on the Twentieth Century (Bangalore: Dharmaram Publication, 2007), 3.

[20] Sunanda Sen Globalization and Development (New Delhi: National Book Trust, 2007), 12-14.

[21] Ibid, 18.

[22] M.A. Oomman Globalization in the Contemporary World: Towards A Christian Understanding, 18.

[23] OPEC (Organization of the Petroleum Exporting Countries) is an oil cartel whose mission is to coordinate the policies of the oil-producing countries. The goal is to secure a steady income to the member states and to secure supply of oil to the consumers.

[24] Arun Parida Adjusting to Globalization (New Delhi: Surendra Publication, 2010), 9.

[25] James F. Keenen SJ Toward a Global Vision of Catholic Moral Theology: Reflection on the Twentieth Century, 3.

[26] NEO-LIBERALISM: It is an economic regime based on domination by certain social groups, exercised through political institution and cultural instruments which enable them to have a dominant position in production, in advances in scientific knowledge and its technological application and consequently in cultural relationship.

[27] M.A. Oomman Globalization in the Contemporary World: Towards A Christian Understanding, 26.

[28] George Zacharias “Emission, Enclosure, and Empire: Re Imagining Prophetic Ecumenism” National Council of Churches (August 2011): 395.

[29] Ibid, 396.

[30] Britannica: Ready Reference Encyclopedia, 2005 ed., vol. 9 “India”, 136. Cited in http://fas.org/sgp/crs/misc/R42019.pdf accessed on 09/07/14

[31] Jonathan Law and Elizabeth A. Martin eds., Oxford Dictionary of Law (Britain: Oxford University Press, 2009) 291. Cited in http://www.brettonwoodsproject.org/2005/08/art-320865/ accessed on 09/07/14

[32] Britannica: Ready Reference Encyclopedia 2005 ed., vol. 13 “India”, 202.

[33] Jagdish Bhagwati In Defense of Globalization (New Delhi: Oxford University Press, 2008), 39.

[34] Nebu Methson Impact of Globalization on Indian Youth: A Review of the Response of NCCI, 34. Cited in www.slideshare.net/SrikiranCRai1/international-monetary-fund-24695232 accessed on 10/07/14

[35] George Zachariah “Economy and Environment: Interpreting the Signs of the Times” Religion and Society 56/ 34 (September- December 2011): 27.

[36] Kavaljit Singh “Role of Voluntary Agencies in Economic Re-adjustment” NCC Revive 112/9 (October 1992): 581, cited by Nebu Methson Impact of Globalization on Indian Youth: A Review of the Response of NCCI, 35.

[37] Nebu Methson Impact of Globalization on Indian Youth: A Review of the Response of NCCI, 34.

[38] Britannica: Ready Reference Encyclopedia, 2005 ed., vol. 6 “India”, 96.

[39] Jonathan Law and Elizabeth A. Martin eds., “The World Trade Organization” Oxford Dictionary of Law Britain: Oxford University Press, 2009), 246.

[40] Ibid, 592.

[41] Britannica: Ready Reference Encyclopedia, 2005 ed., vol. 13 “India”, 204.

[42] John E. Ikerd, http:// www.ssu.missouri.edu/faculty/ikerd/papers/Toronto Globalization.html, cited by I.J. John Mohan Razu “Religion, Caste, Globalization and Social Transformation: An Inquiry” Contemporary Christian 3/3 (February 2012): 35.

[43] Arun Parida Adjusting to Globalization (New Delhi: Surendra Publication, 2010), 51.

[44] Ibid, 53.

[45] Biplab Das Gupta Globalization: Indian’s Adjustment Experience (New Delhi: Sage Publication, 2005), 60.

[46] I John Mohan Razu TNCs as Agents of Dehumanization in Asia (Delhi: ISPCK, 1999), 358.

[47] Ibid, 359

[48] James David and John Descroches (eds) Dimensions of Globalization (Bangalore: Centre for Social Action, 1998), 40-46.

[49] John Arun Kumar Mission and Postmodernity, Neocolonialism and Globalization http://www.edinburgh2010.org/fileadmin/files/edinburgh2010/files/Resources/UBS%20Kumar%20-%20Postmodernism%20Globalisation.pdf accessed on 09/07/14

[50] Domenic Marbaniang, Secularism in India: A Historical Analysis (India 2011), 1.

[51] Domenic Marbaniang, Enlightenment, Postmodernism, and the Spirit of Truth http://marbaniang.wordpress.com/2010/04/23/enlightenment-postmodernism-and-the-spirit-of-truth/ accessed on 09/07/14

[52] Deconstructionism (or sometimes just Deconstruction) is a 20th Century school in philosophy initiated by Jacques Derrida in the 1960s. It is a theory of literary criticism that questions traditional assumptions about certainty, identity, and truth; asserts that words can only refer to other words; and attempts to demonstrate how statements about any text subvert their own meanings.

[53] Ravi Zacharias, End of Reason: A Response to New Atheists (Canada: Zondervan Publisher, 1984), 204.

[54] David Harvey, The Condition of Postmodernity: An Enquiry into the Origin of Culture Change (Cambridge: Basil Blackwell, 1994) 101-103.

[55] Vishal Mangalwadi, Missionary Conspiracy: Letters to Postmodern Hindu (Missouri: Nivedit Good Books, 1996), 65-71.

[56] Kenneth Ross, Edinburgh 2010: Springboard for Mission (California: William Carey Press, 2009), 45. http://www.edinburgh2010.org/fileadmin/files/edinburgh2010/files/pdf/Edinburgh%202010_03.pdf accessed on 11/07/14

[57] Paul Hiebert, Anthropological Reflections on Missiological Issues (Grand Rapids: Baker, 1994), 53- 57. http://jacksonwu.files.wordpress.com/2012/11/review-of-paul-hiebert_s-anthropological-reflections-on-missiological-issues.pdf accessed on 11/07/14

[58] Domenic Marbaniang, “Globalization and Gospelization: A Theological Overview” http://marbaniang.wordpress.com/2014/07/05/globalization-and-gospelization-a-theological-overview/#_ftn13 accessed on 10/07/14

[59] Neil J. Ormerod and Shane Clifton Globalization and the Mission of the Church (New York: Ormarod Publisher, 2009).

[60] Mike Barnett (ed), Michael Pocock The Centrality of Christ in Contemporary Missions (California: Zondervan, 2005), 125.

[61] By Dana L. Rober Christian Mission: How Christianity Became a World Religion (West Sussex: Oxford Press, 2009).

[62] Chad M. Bauman Christian Identity and Dalit Religion in Hindu India (Michigan: Eerdmans Publishing, 2008), 95.

[63] William R. Burrows, Mark R. Gornik, Janice A. McLean Understanding World Christianity: The Vision and Work of Andrew F. Walls (New York: Orbis Book, 2011), 16.

[64] Errnst M. Conradie, “Mission in a Globalized World: A New Vision of Christian Discipleship” http://www.missionstudies.org.au/files/aams/ConradieKeynote1.pdf accessed on 13/07/14

[65] Warren Beattie, “Mission Possible or Impossible ? Learning Lessons From Theology’s Engagement With Globalization” http://www.tiplady.org.uk/pdfs/bookBeattie.pdf accessed on 06/07/14

[66] William Lane Craig, “Christian Apologetics: Who Needs It?” http://www.reasonablefaith.org/christian-apologetics-who-needs-it accessed on 13/07/14

[67] Revd Dr Benno van den Toren is Chair of Intercultural Theology, Protestant Theological University, The Netherlands. Until Jan 2014, he was Academic Dean and Tutor in Doctrine at Oxford’s Wycliffe Hall, and professor of Theology at the Free University of Amsterdam. He studied theology in Utrecht, Oxford and Kampen where he did his doctoral research on apologetics, Karl Barth, and postmodernism.

[68] Benno Van Den Toren, Christian Apologetics as Cross-Cultural Dialogue (New York: T T Clark Publisher, 2011)

[69] James K. Beilby is a Christian philosopher at Bethel University (now assistant professor of biblical and theological studies). He is known for his edited collection on Plantinga's evolutionary argument against naturalism, Naturalism Defeated? Essays on Plantinga's Evolutionary Argument Against Naturalism (Cornell, 2002). He has since written and edited a number of other books, one of which is Epistemology as Theology: An Evaluation of Alvin Plantinga's Religious Epistemology.

[70] James K. Beilby Thinking About Christian Apologetics: What it is and Why We Do It ? (USA: Intervarsity Press, 2011), 85.

Contact: nikhilrajgupta09@gmail.com

Love in the Supreme Ethics

Tuesday, 18 November 2014

Wednesday, 5 November 2014

Tuesday, 28 October 2014

Tuesday, 30 September 2014

A brilliant research and a ground breaking work that is plausible to administer possible bridges for interfaith dialogue amongst adherents of Chinese worldview with that of Biblical. Intriguing!

Thursday, 25 September 2014

Sunday, 14 September 2014

Robert states, Globalization could not be blamed for all ills but here perceived as a change agent. The connection between globalization and Christianity is ironic because the missionary enterprise nursed the seed if globalization.[61]

Bauman goes further and says that even many a conversion among the satnamis in the Chhattisgarh was the result of high social standard which was opened to all under the process of globalization.[62]

Burrows well talks about spread of Christianity through globalization in fact global migration gave rise to non western missionary movement. He calls god as a man with the large map.

He also invites us to acknowledge what god is doing in the world as the gospel interacts with cultures and Christ becomes embodied in communities.[63]

X. BIBLICAL PARADIGM OF GLOBALIZATION

XV. DESIDERATUM OF CHRISTIAN APOLOGETICS

Here researcher would like to show that how an efficacious apologetics works in such Globalized context.

According to Craig[66] first, apologetics is vital in shaping culture (By maintaining the canons of logic, rationality, and exclusivity of truth in order to exemplify bible based culture).

Barnett, Mike (ed), Michael Pocock The Centrality of Christ in Contemporary Missions, California: Zondervan, 2005.

[58] Domenic Marbaniang, “Globalization and Gospelization: A Theological Overview” http://marbaniang.wordpress.com/2014/07/05/globalization-and-gospelization-a-theological-overview/#_ftn13 accessed on 10/07/14

[59] Neil J. Ormerod and Shane Clifton Globalization and the Mission of the Church (New York: Ormarod Publisher, 2009).

[60] Mike Barnett (ed), Michael Pocock The Centrality of Christ in Contemporary Missions (California: Zondervan, 2005), 125.

[61] By Dana L. Rober Christian Mission: How Christianity Became a World Religion (West Sussex: Oxford Press, 2009).

[62] Chad M. Bauman Christian Identity and Dalit Religion in Hindu India (Michigan: Eerdmans Publishing, 2008), 95.

[63] William R. Burrows, Mark R. Gornik, Janice A. McLean Understanding World Christianity: The Vision and Work of Andrew F. Walls (New York: Orbis Book, 2011), 16.

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