Lesallan | September 19, 2025
Lesallan Bostron
Ohio Christian University
ONLF3300 Historical Theology II (ONL25F2)
Dr. Steven Ruby
19 September 2025
Reframing Global Christianity: A Response to Jenkins’s The Next Christendom
In The Next Christendom (Jenkins, 2011), Philip Jenkins presents a compelling thesis: the center of gravity for Christianity has shifted decisively from the traditional strongholds of Europe and North America to Africa, Asia, and Latin America. Through a blend of demographic data, historical narrative, and cultural observation, he forecasts that by the middle of the twenty-first century, the majority of the world’s Christians will reside in the Global South. This reframing challenges long-held Western assumptions that portray Christianity as in steady decline, inviting readers to reconsider both the shape and vitality of global faith today. Jenkins defines a Christian pragmatically as anyone who self-identifies with the faith, sidestepping institutional membership claims that he suspects may be inflated. His method of privileging self-identification allows him to capture the grassroots growth of Pentecostal, charismatic, and indigenous movements often overlooked in traditional surveys (Jenkins, 2011, pp. 2-3).
Jenkins grounds his argument in a historical overview showing that, before the seventeenth century, Europe was peripheral to the Christian world, and it was not until colonial expansion that it became dominant. He traces how missionary efforts—and, regrettably, their entanglement with imperial power—facilitated rapid conversions in the Southern Hemisphere, often adapting Christian teaching to local cultures in unexpected ways. By highlighting the agency of Southern converts in translating and reshaping doctrine, Jenkins underscores a dynamic reciprocity rather than simple colonial imposition. His narrative effectively balances over-generalizations with concrete case studies, such as the explosive growth of Pentecostalism in Brazil or the rise of house churches in China. This combination of data and storytelling makes his work both academically rigorous and accessible to non-specialists (Jenkins, 2011, pp. 22–23).
Beyond its descriptive strengths, The Next Christendom provokes theological reflection by questioning what it means to be Christian when non-Western forms of worship, community, and social engagement become normative. Jenkins points to emerging tensions over gender roles, sexuality, and ecclesial authority—issues that often divide Northern and Southern churches—to illustrate that the future of Christianity will be marked by contestation as well as growth. His engagement with the post-9/11 interaction between Christianity and Islam further broadens the book’s scope, inviting readers to consider interfaith dynamics in regions where both faiths expand rapidly. By refusing to sentimentalize growth or to cast the Global South merely as a resource for Western revival, Jenkins navigates a balanced narrative that acknowledges both hope and conflict (Jenkins, 2011, p. 201).
Strengths
One of the book’s greatest strengths lies in its imaginative reorientation of church history. Jenkins deftly shows that Europe’s medieval prominence in Christianity was an aberration, framed by unique political and social conditions. By restoring Africa, Asia, and Latin America to their rightful place in the early spread of the gospel, he recovers silenced chapters of Christian history and reshapes our narrative arc. This historiographical move not only corrects Western biases but also empowers global believers by affirming their historic contributions. Furthermore, Jenkins’s clear prose—free from unnecessary jargon—invites a wide audience, from academic theologians to church leaders and lay readers, to engage with his findings (Jenkins, 2011, pp. 15–16).
Another strength is Jenkins’s use of demographic and statistical evidence. He draws on census reports, missionary archives, and reputable survey data to substantiate his claim of Southern growth. His skepticism toward institutional membership figures—prompting him to rely instead on self-identification—demonstrates critical scholarly reflection, reducing the risk of relying on overoptimistic church records. This careful methodological stance lends credibility to his projections about 2050. Even when data are sparse or contested, Jenkins transparently notes the limitations, reinforcing trust in his overall argument (Jenkins, 2011, p. 102).
Finally, Jenkins excels at raising challenging questions for the Western church. He asks what it will mean for Northern Christians to find themselves in a minority position, and how longstanding theological emphases—on individual salvation, for instance—might shift in contexts where communal and holistic concerns dominate. His invitation for mutual learning between North and South is urgent and winsome, pressing Western readers to move beyond charity toward genuine partnership. By situating the discussion in both historical and contemporary contexts, Jenkins ensures that his work remains relevant for scholars and practitioners alike (Jenkins, 2011, p. 134).
Weaknesses
Despite its many strengths, The Next Christendom occasionally underplays the diversity within the Global South itself. Jenkins foregrounds continental shifts but gives limited attention to intra-regional differences—such as rural versus urban expressions of faith, indigenous theologies versus imported doctrinal frameworks, or the variegated experiences of women in different societies. These broad-brush risks obscuring the rich tapestry of local adaptations that complicate any single narrative of “Southern Christianity.” A more nuanced exploration of these internal dynamics would have deepened the reader’s understanding of how Christianity truly lives and breathes in distinct cultural contexts (Jenkins, 2011, p. 124).
Moreover, Jenkins’s focus on numerical growth sometimes overshadows deeper theological developments. While he notes controversies over gender and sexuality, he stops short of engaging with the substance of doctrinal innovation emerging among Southern theologians. Readers seeking an analysis of how liberation theologies, African Christologies, or Asian contextual hermeneutics are reshaping core Christian doctrines may be left wanting. The absence of sustained theological reflection limits the book’s capacity to speak to academic theologians who yearn for more than demographic insight (Jenkins, 2011, p. 171).
Information Gaps and Personal Reflection
I found myself wishing that Jenkins had devoted more space to the lived experiences of Southern Christians—first-person narratives that illustrate daily faith practices, struggles, and triumphs. A chapter of voices—stories from house church leaders in China or Pentecostal prayer warriors in Nigeria—could have humanized the statistical portrait and grounded the global overview in concrete realities. Likewise, engaging more directly with digital globalization—how social media, migration, and diasporic networks reshape faith—would bring Jenkins’s thesis into sharper focus for twenty-first-century readers. These additional dimensions would not only enrich the narrative but also equip practitioners in global ministry with fresh insights and practical wisdom (Jenkins, 2011, p. 266).
Reflecting on Jenkins’s work has challenged my own Western-centric assumptions and inspired me to integrate global perspectives more intentionally into my online ministry. His research affirms that the future of Christianity will be a tapestry woven from diverse cultural threads, each contributing to a richer understanding of the gospel. As I plan educational resources and devotionals for www.thechristianthing.com, I will draw on Jenkins’s call for mutual learning, inviting voices from the Global South to share theological reflections alongside Western scholars. In this way, The Next Christendom shapes not only our understanding of global faith trends but also our practices of unity, humility, and collaborative witness (Jenkins, 2011, p. 271).
References:
Jenkins, P. (2011). The next Christendom: The coming of global Christianity (3rd ed.).
Oxford University Press.
