The Next Christendom: The Coming of Global Christianity.

The Next Christendom: The Coming of Global Christianity. By Philip Jenkins. New York: Oxford University Press, 2002. 146 pages. Paper. $15.95.

Jenkins, writing from his extensive travels, searching of missionary reports, and conversations with indigenous converts, wants readers to know that Christianity is indeed alive and well across the world today. He frames his supporting arguments by reviewing the origins of the mission work of the "western church." He reminds us that after the East/West schism of 1000 C.E. the West became isolated and cut off from the thriving churches of the East as well as the historical Christian churches of Africa and Asia that even today are growing exponentially. Refactoring this back into church history and into an analysis of the church results in a different understanding of the church today.

To help get the reader into a new mindframe when considering the global church, Jenkins does not use the traditional East-West language to talk about patterns. Rather, he refers to the emerging church as the "global South" and the North American/European church as the "global North." He then debunks the myths about the spread of Christianity as being exported solely from the global North to a reluctant or hesitant global South. He reminds us of the historical churches of the global South such as the Ethiopian church and that these and other newer Christian churches are growing exponentially. "Over the last two centuries, at least, it might have been the [global North] that first kindled Christianity around the world, but the movement soon turned into an uncontrollable brush fire" (p. 53).

With the population shifts and the clearer understanding of the world as a global village, the author contends that Christianity in the U.S. is not in decline; rather, the definitions of what it means to be Christian are changing and expanding (p. 7). This makes it essential for the global North and the global South church to make peace with and accept these changes realizing that the church has always been in flux. We must learn from one another. "It would be singularly dangerous if religious stereotyping takes hold. The global North would [become] secular and rational, the South primitive and fundamentalist" (p. 162).

There are several small sections I particularly liked: the discussion of the difference between pagan and syncretistic Christian, the difference between a church and a sect, and the global North/South language. I would not argue with the data, trends, and materials presented. However, Jenkins looks at the church in the farthest corners of the global village, as well as the place of the American and European church within the village, and exudes great optimism; I do not share his overall positive analysis of Christianity.

Dr. Toto Onho Milu

Presbyterian Diocese of Nigeria