Globalizing Tantric Buddhism

The historical spread of Buddhism can best be described as the extension of the nodes and strands of a network. “Globalization” is used here to identify the fact that over the last two centuries those networks have extended across the globe, bringing diverse communities in different countries into closer and more frequent contact than was previously possible. The two main sources of a globalizing tantric Buddhism are the Japanese tradition of Shingon and the lineages of Tibet in exile. From the 19th century Shingon spread to Hawai‘i and the west coast of the United States, and more recently to South America, particularly Brazil. These reflect similar patterns of growth and decline as well as revitalization frequently seen in immigrant churches with histories of over a century. The period from the end of the 19th into the 20th century saw the rise of a tantric movement in China that sought to reclaim the “lost” Tang era tradition. The “Tantric Rebirth Movement” looked either to Japan, as having a lineage continuous with Tang era tantra, or to Tibet, which was seen as having a superior form that could revitalize tantra in China. These two strains continue to mold tantric Buddhism in the present, including in Taiwan and other centers of Chinese expatriate populations. Tibetan Buddhism has also expanded globally, introducing tantric lineages, teachings, and practices to many different countries. The globalization of tantric Buddhism has not gone uncontested, however. Interactions with European and American adherents have created strains within the Tibetan community; the movement of modernizing Theravādin traditions in Nepal has created stresses on the traditional tantric communities there; and evangelical Christians have attempted to stave off what they see as the demonic influences of Tibetan tantric practice from the territories they claim as their own.

A Grounded Theory Study of Burnout among Youth Workers in Korean Immigrant Churches

This research aimed to explore the factors that contribute to burnout among Korean (American) youth workers. Twenty youth workers serving at Korean immigrant churches in California participated in in-depth interviews ( n = 20). The four key themes found, include multidimensional contributors to burnout, symptoms of burnout, impact of burnout, and the resolution of burnout. Based on the findings, this study discusses conclusions and implications for helping youth workers deal with a sense of burnout adequately and ways of thriving in their ministry.

New Missions with a New Generation: The Experiences of Korean American Churches and Missions

Korean immigrants have continued to form Protestant churches in the US and to contribute to overseas missions. As the American-born second generation grows, however, ethnic congregations of Koreans are experiencing generational struggles. These new challenges represent the potential for Korean American churches to broaden their missionary perspective and empower their missionary practices. Through gathering and witnessing with the second generation, immigrant churches can transform their churches into missionary communities that evangelize and cooperate with other Asian Americans. Second-generation Christians can also lead the immigrant churches to reach other ethnic groups in the US beyond their Korean enclaves.

An Educational Ministry Model for Korean Immigrant Churches Based on Frankena's Philosophy of Education

Many Korean immigrant churches recognize the importance of educational ministry in raising the next generation in faith. However, most of them do not have a culturally appropriate philosophy of educational ministry that considers the distinct Korean-American context. With an intention to help education pastors understand the cultural specificities of Korean immigrant churches and to connect those cultural characteristics with educational practices, the author has provided an educational ministry model for Korean immigrant churches based on Frankena's philosophy of education. Emphasis was placed on the specific contexts of Korean-American immigrant churches and the practical strategies for educational ministry within these churches.

Are Migrant Churches Missional? A Case for Expanding Our Geography of Missions

Many church leaders conclude that immigrant churches are not engaged in missions, based on a limited view of the geographic scope of missions. The “going principle” assumes that mission activity involves cross-cultural engagement, while the “staying principle” refers to embracing the local neighborhood where the church is located. While useful, both principles limit our vision of missional engagement. It is helpful to employ the theory of transnationalism to expand the notion of place and geography, allowing us to capture the full scope of missional engagement by many immigrant churches. The article concludes with a case study of Kerala Pentecostal churches.