The Next Christendom: The Coming of Global Christianity

Rating:
Summary: "The Next Christendom: The Coming of Global Christianity"
Review: "The Next Christendom" explores how the spread of Christianity finds new forms of expression around the globe. Jenkins' book provides an overview of the development of Christianity and the ways in which it has been adapted throughout the years, with a primary emphasis on current growth and interpretation of the faith in the Southern Hemisphere. Since predictions are made that one in five beleivers will be non-Latino and white by the year 2050, it behooves any person interested in Christianity and Religion to study the growing population of Southern Christians, and the impact their beliefs and praxis will have on the future shape Christianity may take as a result. Jenkins book provides a wealth of information and ideas towards this aim.

In "The Next Christendom" Jenkins examines previously held definitions of Christianity, most influenced by European and American perspectives, as assertions that will be challanged by the up and coming dominant cultures of the South and what has formerly been called the "Third World Churhes." After a methodical study of statistics, Jenkins reports the fastest population growth occuring in areas that are traditionally Islamic, Muslim, Indian, Asian and Latin American. Invariably the realities and ideology of these Southern cultures will have their impact on the world's religious strutures. Jenkins conclusion is that a Rise of A New Christianity is about to be birthed. This makes sense when American and European statistics reveal a decline in Christianity and population (although this may be a superficial way to measure actual dynamics of faith in these particular cultures.) In addition, the forces of immigration and the rising levels of poverty will usher in a very different message of Christian theology, shaped by the spirituality of suffering current in the consciousness of these People of God. Just how this difference in consciousness will assert itself is not clear, but specualtion is Jenkins' task -- a mission he defintely takes the leading edge in today.

Jenkins provides a speculative, but realistic glimpse into the flavor that will characterize the faith by the mid-twenty first century. Specifically,in his view, Christianity will be dominated by a concern with the immediate workings of the "supernatural," through such beliefs and practice as prophecy, vision, ecstatic utterances, and healing, since these are the practices of the indigenous culture that prevail in the areas of population and religious growth related to the Christian Movement. Christianity in the North will undergo "sweeping changes" that could make the faith alien to many with traditional Northern views. The controversial question raised is whether there exists a dangerous compromising of older religion through contextualization by the South, or if this is part of a broader divine plan to expand and deepen Christian tradition through the incorporation of ideas and praxis from various cultures? This leads to another question, that is, if Christianity is infinitely translatable and adaptable? In this sense Jenkins' seems to be asking if this new Christianity will remain Christian, or lose it's charachter if it takes on a "Southern cast." Jenkins appears to want to educate the modern West that Evangelical and Fundamentalist trends are on the rise, with Pentecostalism and independent churches of South America and Africa taking the lead. I do not think the questions and conerns Jenkins raises are to be taken as bigotry, but as a reflection of possible tension he considers having potential to develop into political and civil violence as certain nations and groups could resist efforts at harmonization. Jenkins devotes a significant portion of the book to theoretical predictions of where and why probable "battle fronts" may occur.

This book certainly has potential to elicit thoughtful dialog, but also ability to ignite reactionary feelings, especially as it may appear blatantly racist against Notherners and against those who proclaim a more third world kind of faith. Yet such a broad view of Christianity also plants hope that Christianity can survive such complexities. In the end the reader is raised to have more understanding for the spirituality that comes up from the South in attempts towards liberation from oppression and suffering. Perhaps, however, the real healing will come when efforts are stopped to sterotype and accuse any one group for the responsiblity of the perpetuation of this suffering, which sadly to say Jenkins' book seems to cast onto the shoulders of Western mind sets. Mission today and tomorrow certainly must be aimed at overcoming discrimination, but not by targeting only the naive and/or the successful, as so many who demonize the Northern mentality want to do. Jenkins book can be a useful tool if the world takes the right next step towards peace and reconciliation. Most of all Jenkins, intentionally or not, creates an awarenss of the deep need for compassion, education, reflection, tolerance and prayer: the essential ingredients of genuine faith and conversion. In this sense the book deserves to be considered authentic evangelism.

Rating:
Summary: Informative even if predictions don't occur
Review: "The Next Christendom: The Coming of Global Christianity" is a set of prognostications all of which, Professor Jenkins is cautious to remark several times in this book, may not occur. Yet as he comments at the beginning of Chapter Ten ("Seeing Christianity Again for the First Time"), there is value even today in this: "[c]onsidering possible futures is so valuable because it can tell us so much about the realities of the present day" (p. 218).

Probably the most recurrent themes in this book are (1) that at Christianity is growing (at least nominally) most rapidly in Latin America, Africa and Asia; and (2) that the newer Christian communities tend to be more morally conservative than their counterparts in the United States, Canada and Western Europe. Professor Jenkins informs us that for many centuries more Christians lived in Asia than in Europe or Africa (see pp. 22-25, for example) and reminds us a few times that Christianity is not (at least in geographic origin) a western religion (p. 215, for one example). He expects an overall growth of Christians and a particular boom in Pentecostals, whom he defines (p. 63) as a central division of Protestantism but whom rely more on "direct spiritual revelations that supplement or even replace biblical authority." He expects further that both Christianity and Islam will grow both by birth and conversion and that by 2050 (again at least nominally), Christians will likely still outnumber Muslims (pp. 5-6). He also discusses inter-religious relations, particularly between Christianity and Islam, in Chapter Eight ("The Next Crusade").

Sometimes I find that Professor Jenkins could be more careful with his geographic designations. He reports that Christianity is "literally 'going south'" (p. 3) but then identifies rapid growth in many countries of the northern hemisphere such as Mexico, Nigeria, the Philippines, and Vietnam. Note that nearly all Asian countries are in the northern hemisphere and that the equator almost perfectly bisects mainland Africa, which stretches from about 38 degrees north to about 35 degrees south. And somewhere - I cannot find it right now - I believe he considers Mexico apart from North America. Perhaps he means southward more than into the southern hemisphere (which has much less land than the northern hemisphere).

Professor Jenkins is mostly careful about his predictions yet informative. The only glaring blooper I found is on page 118. There he writes: "There is now talk that the Virgin [Mary] might be proclaimed a mediator and co-Savior figure, comparable to Jesus himself, even a fourth member of the Trinity."

Whew! Several paragraphs are appropriate here to repair and clarify that. The Catholic Church has always been quite clear that the Virgin Mary is a creature. As such, the Catholic Church will never declare the Virgin Mary a fourth member of the Trinity, which is uncreated. And while future decades may bring a new dogmatic promulgation of Mary as Mediatrix or Coredemtrix, these are very old doctrines. St. Paul, for example, described how all Christians play a role in the Redemption. He writes, "After all, we do share in God's work..." (1 Co 3:9) and "I accommodated myself to people in all kinds of different situations, so that by all possible means I might bring some to salvation" (1 Co 9:22). St. Paul is a fellow worker with God and a dispenser of his grace, and other Christians, too, are God's fellow workers. Why focus on Mary, then? Mary cooperated with her Savior more than anyone and uniquely in her role as his mother and on Calvary during his redemptive sacrifice whereas St. Paul worked and we work after that event. Many, many of the Fathers attest to Mary as a Mediatress and co-operator in the Redemption. I'll cite only a few specimens:

St. Irenaeus of Lyons c.190-200 writes of Mary in "Proof of the Apostolic Preaching" (interesting word "Apostolic," especially from one so close to the Apostles): "Adam had to be recapitulated in Christ, so that death might be swallowed up in immortality, and Eve [had to be recapitulated] in Mary, so that the Virgin, having become another virgin's advocate, might destroy and abolish one virgin's disobedience by the obedience of another virgin" ("Proof of the Apostolic Preaching" 33, "Sources Chrétiennes" 62 (Paris, 1941-), pp. 83-86, in Luigi Gambero, "Mary and the Fathers of the Church, The Blessed Virgin Mary in Patristic Thought," 1999, Ignatius Press, San Francisco, p. 54, brackets in Gambero).

Tertullian, who died outside the Church but who is a reliable witness, writes between 208 and 212 that "Eve believed the serpent; Mary believed Gabriel. The fault that Eve introduced by believing, Mary, by believing, erased" ("The Flesh of Christ," 17, 4-5, in "Patrologiae cursus completus" 2, 827-828, Series Latina (Paris: Migne, 1841-1864), in Luigi Gambero, Mary and the Fathers of the Church: The Blessed Virgin Mary in Patristic Thought," 1999, Ignatius Press, San Francisco, p. 67).

In 401, St. Augustine of Hippo writes: "-but plainly she is [in spirit] Mother of us who are His members, because by love she has cooperated so that the faithful, who are the members of that Head, might be born in the Church. In body, indeed, she is the Mother of that very Head (Holy Virginity, 6, 6, in William A. Jurgens, "The Faith of the Early Fathers" (vol. 3), 1979, The Liturgical Press, Collegeville, MN, p. 71, brackets in Jurgens).

Telling word "cooperated."

These are but a few of many citations attesting to very early Christian belief in Mary's unique role in the Redemption, a role she fulfilled not only in conceiving and baring Jesus, but also during his ministry, especially at Cana and Calvary, and after. Whether these old doctrines will soon become new dogmas, I won't predict. Sorry I went on so long about that, but I feel it was fitting to resolve a blunder.

On the whole I found "The Next Christendom" informative and, unlike many books declaring to foretell history, cautious and not sensationalistic.

Rating:
Summary: "The Next Christendom: The Coming of Global Christianity"
Review: "The Next Christendom" explores how the spread of Christianity finds new forms of expression around the globe. Jenkins' book provides an overview of the development of Christianity and the ways in which it has been adapted throughout the years, with a primary emphasis on current growth and interpretation of the faith in the Southern Hemisphere. Since predictions are made that one in five beleivers will be non-Latino and white by the year 2050, it behooves any person interested in Christianity and Religion to study the growing population of Southern Christians, and the impact their beliefs and praxis will have on the future shape Christianity may take as a result. Jenkins book provides a wealth of information and ideas towards this aim.

In "The Next Christendom" Jenkins examines previously held definitions of Christianity, most influenced by European and American perspectives, as assertions that will be challanged by the up and coming dominant cultures of the South and what has formerly been called the "Third World Churhes." After a methodical study of statistics, Jenkins reports the fastest population growth occuring in areas that are traditionally Islamic, Muslim, Indian, Asian and Latin American. Invariably the realities and ideology of these Southern cultures will have their impact on the world's religious strutures. Jenkins conclusion is that a Rise of A New Christianity is about to be birthed. This makes sense when American and European statistics reveal a decline in Christianity and population (although this may be a superficial way to measure actual dynamics of faith in these particular cultures.) In addition, the forces of immigration and the rising levels of poverty will usher in a very different message of Christian theology, shaped by the spirituality of suffering current in the consciousness of these People of God. Just how this difference in consciousness will assert itself is not clear, but specualtion is Jenkins' task -- a mission he defintely takes the leading edge in today.

Jenkins provides a speculative, but realistic glimpse into the flavor that will characterize the faith by the mid-twenty first century. Specifically,in his view, Christianity will be dominated by a concern with the immediate workings of the "supernatural," through such beliefs and practice as prophecy, vision, ecstatic utterances, and healing, since these are the practices of the indigenous culture that prevail in the areas of population and religious growth related to the Christian Movement. Christianity in the North will undergo "sweeping changes" that could make the faith alien to many with traditional Northern views. The controversial question raised is whether there exists a dangerous compromising of older religion through contextualization by the South, or if this is part of a broader divine plan to expand and deepen Christian tradition through the incorporation of ideas and praxis from various cultures? This leads to another question, that is, if Christianity is infinitely translatable and adaptable? In this sense Jenkins' seems to be asking if this new Christianity will remain Christian, or lose it's charachter if it takes on a "Southern cast." Jenkins appears to want to educate the modern West that Evangelical and Fundamentalist trends are on the rise, with Pentecostalism and independent churches of South America and Africa taking the lead. I do not think the questions and conerns Jenkins raises are to be taken as bigotry, but as a reflection of possible tension he considers having potential to develop into political and civil violence as certain nations and groups could resist efforts at harmonization. Jenkins devotes a significant portion of the book to theoretical predictions of where and why probable "battle fronts" may occur.

This book certainly has potential to elicit thoughtful dialog, but also ability to ignite reactionary feelings, especially as it may appear blatantly racist against Notherners and against those who proclaim a more third world kind of faith. Yet such a broad view of Christianity also plants hope that Christianity can survive such complexities. In the end the reader is raised to have more understanding for the spirituality that comes up from the South in attempts towards liberation from oppression and suffering. Perhaps, however, the real healing will come when efforts are stopped to sterotype and accuse any one group for the responsiblity of the perpetuation of this suffering, which sadly to say Jenkins' book seems to cast onto the shoulders of Western mind sets. Mission today and tomorrow certainly must be aimed at overcoming discrimination, but not by targeting only the naive and/or the successful, as so many who demonize the Northern mentality want to do. Jenkins book can be a useful tool if the world takes the right next step towards peace and reconciliation. Most of all Jenkins, intentionally or not, creates an awarenss of the deep need for compassion, education, reflection, tolerance and prayer: the essential ingredients of genuine faith and conversion. In this sense the book deserves to be considered authentic evangelism.

Review by Dr.Denise Durak

Rating:
Summary: "The Next Christendom: The Coming of Global Christianity"
Review: "The Next Christendom" explores how the spread of Christianity finds new forms of expression around the globe. Jenkins' book provides an overview of the development of Christianity and the ways in which it has been adapted throughout the years, with a primary emphasis on current growth and interpretation of the faith in the Southern Hemisphere. Since predictions are made that one in five beleivers will be non-Latino and white by the year 2050, it behooves any person interested in Christianity and Religion to study the growing population of Southern Christians, and the impact their beliefs and praxis will have on the future shape Christianity may take as a result. Jenkins book provides a wealth of information and ideas towards this aim.

In "The Next Christendom" Jenkins examines previously held definitions of Christianity, most influenced by European and American perspectives, as assertions that will be challanged by the up and coming dominant cultures of the South and what has formerly been called the "Third World Churhes." After a methodical study of statistics, Jenkins reports the fastest population growth occuring in areas that are traditionally Islamic, Muslim, Indian, Asian and Latin American. Invariably the realities and ideology of these Southern cultures will have their impact on the world's religious strutures. Jenkins conclusion is that a Rise of A New Christianity is about to be birthed. This makes sense when American and European statistics reveal a decline in Christianity and population (although this may be a superficial way to measure actual dynamics of faith in these particular cultures.) In addition, the forces of immigration and the rising levels of poverty will usher in a very different message of Christian theology, shaped by the spirituality of suffering current in the consciousness of these People of God. Just how this difference in consciousness will assert itself is not clear, but specualtion is Jenkins' task -- a mission he defintely takes the leading edge in today.

Jenkins provides a speculative, but realistic glimpse into the flavor that will characterize the faith by the mid-twenty first century. Specifically,in his view, Christianity will be dominated by a concern with the immediate workings of the "supernatural," through such beliefs and practice as prophecy, vision, ecstatic utterances, and healing, since these are the practices of the indigenous culture that prevail in the areas of population and religious growth related to the Christian Movement. Christianity in the North will undergo "sweeping changes" that could make the faith alien to many with traditional Northern views. The controversial question raised is whether there exists a dangerous compromising of older religion through contextualization by the South, or if this is part of a broader divine plan to expand and deepen Christian tradition through the incorporation of ideas and praxis from various cultures? This leads to another question, that is, if Christianity is infinitely translatable and adaptable? In this sense Jenkins' seems to be asking if this new Christianity will remain Christian, or lose it's charachter if it takes on a "Southern cast." Jenkins appears to want to educate the modern West that Evangelical and Fundamentalist trends are on the rise, with Pentecostalism and independent churches of South America and Africa taking the lead. I do not think the questions and conerns Jenkins raises are to be taken as bigotry, but as a reflection of possible tension he considers having potential to develop into political and civil violence as certain nations and groups could resist efforts at harmonization. Jenkins devotes a significant portion of the book to theoretical predictions of where and why probable "battle fronts" may occur.

This book certainly has potential to elicit thoughtful dialog, but also ability to ignite reactionary feelings, especially as it may appear blatantly racist against Notherners and against those who proclaim a more third world kind of faith. Yet such a broad view of Christianity also plants hope that Christianity can survive such complexities. In the end the reader is raised to have more understanding for the spirituality that comes up from the South in attempts towards liberation from oppression and suffering. Perhaps, however, the real healing will come when efforts are stopped to sterotype and accuse any one group for the responsiblity of the perpetuation of this suffering, which sadly to say Jenkins' book seems to cast onto the shoulders of Western mind sets. Mission today and tomorrow certainly must be aimed at overcoming discrimination, but not by targeting only the naive and/or the successful, as so many who demonize the Northern mentality want to do. Jenkins book can be a useful tool if the world takes the right next step towards peace and reconciliation. Most of all Jenkins, intentionally or not, creates an awarenss of the deep need for compassion, education, reflection, tolerance and prayer: the essential ingredients of genuine faith and conversion. In this sense the book deserves to be considered authentic evangelism.

Rating:
Summary: In Search of the Real Christianity
Review: A false Christianity will arise in the future, as foretold by biblical prophecy. The world at large, both the secular and the deceived religious, are heading for a global unity in government and religion. This global government that will dominate all people, and every aspect of religion, commerce, politics, and every day life, will be ruled by one central powerful leader. The Bible calls this person Anti-Christ. We don't know his name yet, but in due time he will be revealed, when the prophecies foretold of will have come to pass, fulfilling this great event. Christianity is already being forced into this global movement, although most Christians don't realize it. New age religion is slowly creeping into and being taught by the mainstream church ("The Purpose-driven Church" and "The Purpose-driven Life"), both protestant and Catholic. A global mind-set is being embraced, a move that defies the call of scripture and brings deception on many who are unaware or "sleeping." We already have one of the first openly new-age bible versions: the parphrase called The Message. Already many professed Christians cannot see that this book does not align with their traditional Bible which has been translated from original Greek and Hebrew text. They are already falling into the global trap. Christ said for born-again Christians to come out of the world and its contrary teachings and philosophies, and not become united with it. Those who wake up and realize that they are supposed to be rowing against the current, are going to be martyred by those who believe they are actually doing the will of God. If they had been reading what their Bibles tell us will happen in the "last days", then they would know that globalism is not the answer and that they are not supposed to partake in it. Jesus said "the gait is very narrow that leads to eternal life, and very few will find it." Therefore, if Christianity becomes one of the world's largest religions--even to rival Islam--then is it really the true Christianity, the true way that Jesus spoke of? "Broad and smooth is the path, and straight is the gait that leads to destruction..." Christians need to wake up and cast off the global lie, recognize it in scripture, and remember what Jesus said, that this world is not their home. We are sojourners in the land and we are only passing through it...Our home is in heaven, forever with our Savior Jesus Christ.

Rating:
Summary: A fantastic book of extreme importance
Review: Buy it. Read it. Believe it. Otherwise, just go back to sleep.

Rating:
Summary: A Universal Faith in the Global Village
Review: I used this book as one of my primary sources for studying religions in the global village; it was tremendously useful and is a rather fascinating introduction to what is a far more complex issue. Jenkins writes with a certain level of zeal for the diversification that is currently taking place within Christendom, particularly in the Global South; he also writes sympathetically - and some might even say supportively - of the spreading of the Christian faith. (My understanding is that Jenkins is Episcopalian.)

Jenkins' proposal, now several years old, is that Christianity is growing fastest in the Global South - Africa, Latin America, and South Asia - in such a way that the strongholds of Christian orthodoxy are likely to be found in the Global South by the middle of the 21st century, rather than in the West. (Whether or not this means ecclesial power - "power" being a reductive Western idea - is not touched upon.) While the United States is something of an anomaly for the secularization thesis to try and explain, in Europe it seems to hold true that the more educated a culture becomes, the less religious it becomes.

Of course, it is tremendously Eurocentric to assume that the growing religiosity in the Global South is directly related to their sub-Western standards of educational and economic development. Rather, what Jenkins points to is the perception of demonic forces and the fact that a separation of the "natural" from the "super natural" has not taken place in those regions. In light of a world that very much believes in spiritual forces of evil, the spiritual forces of good - embodied in Jesus Christ - become a necessity for combatting that evil. And, more importantly, the fact that exorcism of the demonic seems to work further demonstrates the truth of Christianity.

Hence, one of the more interesting features of Christianity in the Global South is that both Pentecostals and Roman Catholics - the two fastest growing groups in the Global South - will believe in the supernatural, which creates a common ground between the two groups in the area of praxis, rather than theoria. Yet, Jenkins proposes that when it comes to theology (as well as morality), both groups will be more conservative in relation to what constitutes orthodoxy for their particular group.

The only major problem with this work - and this is a difference that has only come to be seen in recent months, I think - is that Jenkins paints the Global South with a broad brush. The Global South appears almost monolithic in terms of morality and theology, yet in light of the recent crisis in the Anglican Communion over gay bishop Gene Robinson, it is worth noting that several of the Primates in Africa were for ending the ban on homosexuals in the priesthood - a total affront to the seeming "conservativism" that is supposed to be so characteristic of the Global South. While such bishops do not seem to represent any type of majority opinion found there, it does show that a certain level of differance does exist which should be accounted for.

Of course, Christianity in the Global South is a topic that people are just beginning to study. In light of that, it is easy to understand why that which seems to be "other" - or at least "new" - in some way can be painted more simplistically than it really is. Yet, Jenkins seeks to understand his subject and does not portray Christianity in the Global South as an utterly foreign object (unlike some postcolonialists or liberals in the United States such as John Shelby Spong). Jenkins' book is an excellent place to start for anyone interested in learning more about crucial developments in Christianity today - especially those that will likely shape the future.

Rating:
Summary: A Universal Faith in the Global Village
Review: I used this book as one of my primary sources for studying religions in the global village; it was tremendously useful and is a rather fascinating introduction to what is a far more complex issue. Jenkins writes with a certain level of zeal for the diversification that is currently taking place within Christendom, particularly in the Global South; he also writes sympathetically - and some might even say supportively - of the spreading of the Christian faith. (My understanding is that Jenkins is Episcopalian.)

Jenkins' proposal, now several years old, is that Christianity is growing fastest in the Global South - Africa, Latin America, and South Asia - in such a way that the strongholds of Christian orthodoxy are likely to be found in the Global South by the middle of the 21st century, rather than in the West. (Whether or not this means ecclesial power - "power" being a reductive Western idea - is not touched upon.) While the United States is something of an anomaly for the secularization thesis to try and explain, in Europe it seems to hold true that the more educated a culture becomes, the less religious it becomes.

Of course, it is tremendously Eurocentric to assume that the growing religiosity in the Global South is directly related to their sub-Western standards of educational and economic development. Rather, what Jenkins points to is the perception of demonic forces and the fact that a separation of the "natural" from the "super natural" has not taken place in those regions. In light of a world that very much believes in spiritual forces of evil, the spiritual forces of good - embodied in Jesus Christ - become a necessity for combatting that evil. And, more importantly, the fact that exorcism of the demonic seems to work further demonstrates the truth of Christianity.

Hence, one of the more interesting features of Christianity in the Global South is that both Pentecostals and Roman Catholics - the two fastest growing groups in the Global South - will believe in the supernatural, which creates a common ground between the two groups in the area of praxis, rather than theoria. Yet, Jenkins proposes that when it comes to theology (as well as morality), both groups will be more conservative in relation to what constitutes orthodoxy for their particular group.

The only major problem with this work - and this is a difference that has only come to be seen in recent months, I think - is that Jenkins paints the Global South with a broad brush. The Global South appears almost monolithic in terms of morality and theology, yet in light of the recent crisis in the Anglican Communion over gay bishop Gene Robinson, it is worth noting that several of the Primates in Africa were for ending the ban on homosexuals in the priesthood - a total affront to the seeming "conservativism" that is supposed to be so characteristic of the Global South. While such bishops do not seem to represent any type of majority opinion found there, it does show that a certain level of differance does exist which should be accounted for.

Of course, Christianity in the Global South is a topic that people are just beginning to study. In light of that, it is easy to understand why that which seems to be "other" - or at least "new" - in some way can be painted more simplistically than it really is. Yet, Jenkins seeks to understand his subject and does not portray Christianity in the Global South as an utterly foreign object (unlike some postcolonialists or liberals in the United States such as John Shelby Spong). Jenkins' book is an excellent place to start for anyone interested in learning more about crucial developments in Christianity today - especially those that will likely shape the future.

Rating:
Summary: Enjoyment to horror
Review: I was enjoying Jenkins book up until the part where he described the countries that were experiencing the most rapid growth of Christianity and Islam and I realized that these are the very same countries that have the highest human rights abuses, the most horrid repression of their female population. Jenkins did not address this correlation and I read no further. May God help us all if this book predicts the future.

Rating:
Summary: Absolutely required reading!
Review: I'll leave it to other reviewers to offer a more exhaustive review of Philip Jenkin's *Next Christendom*. Suffice to say that this is easily one of the most important books I've read in the last several years. I happen to be a Christian clergyperson, but this excellently researched and wonderfully written work is a must-read for anyone interested in culture, politics, global power structures, and the emerging zeitgeist of the 21st Century. In fact, I most highly recommend this book to secular and/or agnostic Westerners who simply do not understand the simultaneous explosions of global power and religious zeal currently igniting Africa, Asia, and Latin America.