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The Story of the Brazilian Church in Greater Boston, by Drs. Kaye Cook and Sharon Ketcham, was based on a chapter titled The Church among Brazilians in New England (2007), originally written by Rev. Cairo Marques and Rev. Josimar Salum and published in the “New England Book of Acts” (egc.org/im-neba).  It has been updated and expanded by Drs. Kaye Cook and Sharon Ketcham, in consultation with Rev. Marques, Salum, and others during interviews that took place during summer 2015.

The Chinese Church in Greater Boston was based on a chapter of the same name in the “New England Book of Acts” (2007, egc.org/im-neba, originally taken from “Boston’s Book of Acts” (2002)).  The original chapter was written by T. K. Chuang and the current revision is by Daniel Johnson and Kaye Cook, based on a series of five interviews with Rev. Dr. Chuang and published with his permission.

Shifting Christian Identities in Brazil: What the numbers (do not) show
by Rodrigo de Sousa


Reflections on Carlos and Patricia Bezerra’s visit
The Tartan (the voice of Gordon students since 1958)

Janel Curry's articles

In my field of geography, we often talk about nomothetic and ideographic aspects of reality.  Within the context of geography, these terms refer to universal laws related to space versus the particulars of a place.  That past 10 days I have been on a listening tour in Hong Kong, talking with Christian pastors and other leaders about the challenges of the evangelical church in this part of the world.  I listen through the lenses of a social scientist and ethnographer, as I try to discern what are the more universalistic challenges that cross cultures and places, and what challenges are unique to Hong Kong.

Perhaps one of the universals I have encountered is the challenge of making the faith relevant to the youth both in form and substance.  The challenge is one that involves meaningful engagement in the issues that are being lived out on the ground, no matter what those might be in a particular context.  It is a universal challenge lived out in the particulars of place.

Another universal challenge is that of needing skills in order to be able to dialogue within the church around issues of the relationship between the church and society.  How do we learn to talk with one another and understand different perspectives, but remain unified as a body?  Many different theological perspectives exist on the role of the church in society.  Should it take on a prophetic role?  Or are there other recognized ways to serve society that allow pragmatism and compromise that is negotiated daily, weekly, and monthly?  Whereas the justice language of the Western church tends to pull Christians toward prophetic stands, the pragmatism of the Chinese church has led it to take a more flexible approach to both its form and approach.  Creative work is being done in workplace theology through starting businesses and also creating spaces for spiritual growth within the work context. Also the Hong Kong and Chinese church pragmatically look for gaps in society’s support for the most vulnerable in society.  These gaps must be identified at the local level and approaches are dependent on relationships locally as well rather than universal principles.  I believe that the Hong Kong church as well as the church in mainland China, have the potential of contributing deeply to the development of a theological perspective that broadens the Western discussions around the relationship between the church and society.  The global church needs insights from the Hong Kong church in particular as they wrestle with finding their voice and place in the context of the evolving relationship of Hong Kong with mainland China.