The Next Christendom: The Coming of Global Christianity

Philip Jenkins, The Next Christendom: The Coming of Global Christianity, revised and expanded edition (New York: Oxford, 2007), 316 pages, ISBN 9780195183078.

Philip Jenkins’ award winning study of developments in Christianity outside of the Western hemisphere should be riveting reading for anyone interested in the future of Christianity and of Christian ministry. It particularly informs the global context of Pentecostal Christianity. Jenkins asserts that “one of the most transforming moments in the history of religion worldwide” is currently occurring as “the center of gravity in the Christian world” shifts south, that is, toward Africa and Latin America. In fact, while the West becomes increasingly secular, Christianity is growing rapidly in the global South. Jenkins notes that these developments have “countless implications for theology and for religious practice.” For one thing, the nature of Christianity itself is changing through synthesis with the thought of other cultures. In a word, Christianity is becoming much more diverse. Moreover, it is becoming much more “Pentecostal” or “Charismatic” as these groups lead the Church in global growth. Contrary to what may have been the expectations of some, Christianity is not dying, but it is diversifying. Yet notably, the “dominant theological tone of emerging world Christianity” is what Jenkins describes as “traditionalist, orthodox, and supernatural.” Again, this description fits much better with Pentecostal Christianity than with so-called mainstream, liberal Protestantism.

Philip Jenkins begins by explaining that the first edition of his book was released September 10, 2001—one day prior to the terrorist attack by radical Islamic extremists led by Osama bin Laden. Thus, unexpectedly many of his predictions were eerily and immediately fulfilled. He also explains and defines his terms in light of subsequent developments and offers this revised and expanded edition to his earlier work. Then in ten well-written and readable chapters, he describes the phenomenal shift the Christian faith is currently undergoing and its both exciting and alarming implications. The book also includes detailed chapter-by-chapter endnotes and a relatively complete index that will be helpful to researchers. Charts and tables are scattered throughout the text offering statistical analysis and support for Jenkins’ major claims regarding Christianity in various countries and contexts.

Notably, a central theme is that in the South Jenkins predicts the possibility of “a new Christendom,” that is, the formation of new national alliances around the commonality of Christianity. If so, this development may portend increasing conflict between “Christian” and “Muslim” nations, especially neighboring nations. Of course, diplomats and other political leaders will need to be very informed about religions as well as common economic and political concerns if they are to avoid the horrors of religious wars. Historically, when nations with national religions expanded rapidly, “interfaith relations were transformed swiftly, and horribly.” Therefore, in the future, it will become increasingly important for policymakers to understand relations between and among the three major Abrahamic religions: Judaism, Christianity, and Islam. In fact, Jenkins says “the politics of the coming decades” will likely “revolve around interreligious conflict,” especially that between Christianity and Islam.

If, as appears likely, Jenkins is correct, then given the above, interreligious dialogue will become even more vital in the future, and not only for religious people but for the rest of the world as well. For a time, the religions, or even religion itself, may be made out to be the culprit for global conflict; but over time, it will probably become evident that not eradicating religion but rather improving interreligious relations is the track to take. Moreover, special attention will be advisable for relations between Christianity and Islam or, more importantly, between Christians and Muslims. Furthermore, whether positively or negatively, that is, whether in support or in opposition, the increasingly important place of Pentecostalism in the grand scheme of things among Christians, and therefore among others as well, suggests Pentecostals will likely play a major part in future developments among various faiths. Their role may be either unconsciously reactionary or intentionally visionary. The former could foster unintended but nonetheless just as hurtful strife, but the latter will help pave a pathway to peace. The latter is preferable. Pentecostals could and should play a powerful and positive role in the future of interfaith relations. To date, the patently obvious is that interreligious dialogue is a first, great step in the right direction.

Closer to home for North Americans, The Next Christendom argues that in spite of the geographical, political, and theological shift of concentration of Christians to what it broadly labels “the South,” that “America remains today substantially what it has always been, a Christian country.” However, he immediately makes clear that this does not translate into “partisan or intolerant” views of “some extremists” regarding government-controlled religion. He believes that “religion flourishes best when it is kept farthest away from any form of government intervention, even the best-intentioned.” He only means to affirm that while “the United States is home to a remarkable number of religious denominations, overwhelmingly, these are traditions within the broader stream of Christianity.” Though immigration has brought into the United States people of non-Christians faiths, it has also brought in many Christians from other countries. Accordingly, percentage wise Christianity is still by far the most common religion. Jenkins, however, predicts surprising cross-cultural alliances and international relations as North American, Latin American, African, and Asian Christians interact and inform each other in dynamic, fluidic ways. Wide ranging rearrangements of formerly closely classified conservative-liberal, personal-social interests and issues will likely occur.

A note of warning, one sounded by Jenkins as well, regards what one might call the unpredictability of predictions. Jenkins’ data about current trends leads to certain clear conclusions. In fact, what is occurring currently is what is most clear. What happens if current trends continue or increase is less than clear but still recognizably logical. What is least clear is how unforeseen events may affect outcomes in unexpected ways. In fact, the latter category is perhaps the venue of inspired prophecy only. One should note that Jenkins often confessedly speculates extensively about the future of the Christian faith with other faiths and their relations among themselves and with others in the realms of economics and politics. The lessons he gleans from history and from contemporary developments are invaluable. However, they are not inevitable. That being said, one observation that one can hope is certainly accurate is Jenkins’ conviction that “whether we look backward or forward in history” Christianity has an amazing ability to transform itself and to flourish. This book is highly recommended for clergy and laity, for scholar and student.

Reviewed by Tony Richie