ABSTRACT
It is clear that living in a global world means that persons, things and ideas are now easily mobile and thus one is aware of analogues with, differences from, and so forth in places other than 'here'. Globalization, given its best articulation by the political theorist Francis Fukayama, is the economic reality of the free market arising out of the European seventeenth-century and the rise of capitalism. The global world is then a series of dialogues or interactions with a dominant centre and defensive or reactive margins that reject, modify or succumb according to the author. One dominant theme in the global theological toolbox is pneumatology. There is no more powerful example of this than the use of the Bible in global theology. Global theologians may, in their haste to leave the epistemological and philosophical behind, pick up another 'Western' idol in the social sciences as the means to analyze mission and content.
