Conversion to Christianity: Difference between revisions

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[[File:Countries by percentage of Protestants 1938.svg|thumb|Countries by percentage of Protestants 1938|alt=map of worldwide Christianity in 1938]]

[[File:Percent of Christians by Country–Pew Research 2011.svg|thumb|Christian distribution globally<ref>{{cite web|url=https://assets.pewresearch.org/wp-content/uploads/sites/11/2011/12/Christianity-fullreport-web.pdf|title=Global Christianity – A Report on the Size and Distribution of the World's Christian Population|publisher=Pew Research Center}}</ref>|alt=map of worldwide Christianity in 2011]]

Social Anthropologist Juliette Koning and sociologist Heidi Dahles of [[Vrije Universiteit Amsterdam]], agree there has been a "rapid expansion of charismatic Christianity from the 1980s onwards. [[Singapore]], [[China]], [[Hong Kong]], [[Taiwan]], [[Indonesia]], and Malaysia are said to have the fastest-growing Christian communities and the majority of the new believers are "upwardly mobile, urban, [[middle-class]] Chinese". Allan Anderson and Edmond Tang have reported in their book ''Asian and Pentecostal: The Charismatic Face of Christianity in Asia'' that "Asia has the second largest number of Pentecostals/charismatics of any continent in the world, and seems to be fast catching up with the largest, Latin America."{{sfn|Anderson|Tang|2005|p=2}} The ''World Christian Encyclopedia'' estimated 135 million in Asia compared to 80 million in North America.{{sfn|Anderson|Tang|2005|p=2}}

It has been reported also that increasing numbers of young people are becoming Christians in several countries such as [[China]],<ref>{{cite web|url=https://www.americamagazine.org/faith/2018/05/01/chinese-government-targeting-young-christians-229592|title=Why the Chinese government is targeting young Christians in its latest crackdown|date=14 May 2018|publisher=America magazine|quote=A study of the religious lives of university students in Beijing published in a mainland Chinese academic journal Science and Atheism in 2013 showed Christianity to be the religion that interested students most and the most active on campuses. It concluded there was a "religious fever" in society and "religious forces were infiltrating colleges." With the support of "overseas religious forces," it said, there was a rapid growth in Christianity among university students. It said Christian fellowships on campus mostly refused to succumb to the leadership of the state-backed churches and thus posed "a problem" in the government's administration of religious affairs.}}</ref><ref>{{cite web|url=https://trainingleadersinternational.org/jgc/76/conversions-to-christianity-among-highly-educated-chinese|title=Conversions to Christianity Among Highly Educated Chinese|date=14 May 2018|publisher=Training leaders }}</ref> Hong Kong,<ref>{{cite book|title=After Migration And Religious Affiliation: Religions, Chinese Identities And Transnational Networks| first= Chee-beng |last= Tan|year= 2014| isbn=9789814590013| page =XXV|publisher=World Scientific|quote=They also point out that more educated migrants and those from Hong Kong are more likely to become Christians than those from mainland China.}}</ref> [[Indonesia]],<ref>{{cite web|url=https://ecommons.cornell.edu/bitstream/handle/1813/53625/INDO_22_0_1107107671_19_56.pdf?sequence=1&isAllowed=y|title=Religion and Education in Indonesia|date=30 January 2017|publisher=eCommons Cornell University|quote= Finally, during this century there has been a rapid growth in the number of Chinese Christians. Very few Chinese were Christians at the turn of the century. Today Christians constitute approximately 10 or 15 percent of the Chinese population in Indonesia, and probably a higher percentage among the young. Conversion of Chinese to Christianity accelerated in the 1960s, especially in East Java, and for Indonesia as a whole the proportion of Chinese who were Catholics rose from 2 percent in 1957 to 6 percent in 19.}}</ref> [[Iran]],<ref>{{cite book|title=The Persian Night: Iran Under the Khomeinist Revolution|first=Amir |last=Taher|year= 2020| isbn= 9781594034794| page =343 |publisher=Encounter Books|quote=The reason is that a growing number of Iranians, especially the young, are converting to Zoroastrianism or Christianity.}}</ref><ref>{{cite web|url=https://landinfo.no/wp-content/uploads/2018/04/Iran-Christian-converts-and-house-churches-1-prevalence-and-conditions-for-religious-practice.pdf|title=Report: Iran: Christian converts and house churches (1) –prevalence and conditions for religious practice Translation provided by the Office of the Commissioner-General for Refugees and Stateless Persons, Belgium|date=22 February 2009|publisher=Office of the Commissioner-General for Refugees and Stateless Persons, Belgium|quote=P.15: Chiaramonte (2016), that it is young people in particular who convert to Christianity in today's Iran}}</ref> [[Japan]],<ref>{{cite book|title=International Handbook of Protestant Education| first=David |last= W. Robinson|year= 2012| isbn=9789400723870| page =521 |publisher=Springer Science & Business Media|quote=A 2006 Gallup survey, however, is the largest to date and puts the number at 6%, which is much higher than its previous surveys. It notes a major increase among Japanese youth professing Christ.}}</ref> [[Singapore]],<ref>{{cite book|title=The Perception of Christianity as a Rational Religion in Singapore: A Missiological Analysis of Christian Conversione| first= Clive|last= S. Chin|year= 2017| isbn= 9781498298094| page =166 |publisher=Routledge|quote=This socio-demographic characterizes Christian converts as mostly .. (2) well-educated, (3) belonging in higher-income brackets, (4) switching their religion between ten and twenty-nine years of age|url=https://books.google.com/books?id=DsuuDgAAQBAJ&q=educated+convert+to+christianity+in+Singapore&pg=PT12}}</ref><ref>{{cite web|url=https://www.ocf.berkeley.edu/~shong/home/SSA1201.pdf|title=Religious Revival Among Chinese in Singapore|date=14 May 2018|publisher=SSA1201 Assignment|quote=Converts to Christianity tend to come from the young, educated, English-speaking Chinese generation }}</ref><ref>{{cite journal|url=https://www.jstor.org/stable/41308136|title=State and Social Christianity in Post-colonial Singapore|date=21 April 2010|publisher=Journal of Social Issues in Southeast Asia|jstor=41308136|quote=Christianity has flourished in post-colonial Singapore, especially attracting conversions from among young, urbanized and English- educated.|last1=Goh|first1=Daniel P. S.|journal=Sojourn: Journal of Social Issues in Southeast Asia|volume=25|issue=1|pages=54–89|doi=10.1355/SJ25-1C|s2cid=144235936}}</ref> and [[South Korea]].<ref>{{cite journal | last1 = Sukman | first1 = Jang | year = 2004 | title = Historical Currents and Characteristics of Korean Protestantism after Liberation | journal = Korea Journal | volume = 44 | issue = 4| pages = 133–156 }}</ref>