In 2020, almost 75% of all Christians live in the “global South.” This is a marked departure of previous centuries where Europe was the bastion of Christianity. Todd Johnson and Sandra Lee have recognized this gargantuan shift in the Christian population and they detail five implications for what ought to be the subsequent paradigm shift of Christianity from North to South.[1] Their implications are as follows:
1. Theology moves south.
Don’t worry, this does not mean that the cardinal doctrines of Christianity will change! Instead, it means that the nature of theology will change. For instance, the doctrine of the Trinity is safely fixed within all branches of Christianity, but how that doctrine relates to believers is something that is perpetually in flux. It might be more appropriate to call this “practical theology” or “applied theology” because it deals less with the facts (i.e. Scripture and confessions) and more with the interpretation and application of those facts. It could mean, for instance, that we might see different emphases in the future on different members of the Trinity. Certainly, the time is already ripe for a more comprehensive understanding of the Holy Spirit and His work among believers. Perhaps more comprehensive understandings are also needed with the other members of the Trinity. Without a doubt, the application of theology will certainly take on different flavors from what is known now. In addition, it means that the centers of theological learning will be shifting southward. We might see the next major seminaries take root in Nigeria, Kenya, or Brazil. As other cultures engage biblical doctrines, we should expect to see new and more comprehensive understandings of everything Scriptural. This is part of the beauty of the worldwide church that contributes to a truly worldwide movement.
2. Speaking more languages.
The traditional colonial languages which have dominated theological discourse will begin to ebb away. Although English has become a de facto theological language for the 21st century, its position is new. In the past, theology was first debated in Greek, and then in Latin for more than one thousand years, and then in German and French. The coming decades and centuries may hold new developments for us. Perhaps important theological discussions will soon take place in languages such as Chinese, Swahili, or even Arabic.
3. Including more of the poor.
A broader context for Christianity and its expression will necessitate a new regard and expression towards the poor, especially the extremely poor who are living in the developing world and who now make up major blocs within Christianity. It is only fitting that their voices and concerns also be heard. Perhaps the coming decades will show a new desire of the richer Christian blocs to help alleviate the economic struggles of the poorer blocs through things as diverse as putting collective economic pressure on failed systems/governments in order to change to more free models of productivity or as they contribute generous investment in Christian enterprises. We should also expect that the poorer blocs will have much to contribute to wealthy Christians about issues such as faith in God and perseverance through times of trouble (to name only a few things).
4. Conflict and dialogue.
The rapid spread of Christianity has brought it face to face with old regimes and traditional values that are hostile to the message of the Gospel. A groundswell of Christianity in these areas has made it harder and harder to ignore the presence of Christianity and the transformations that it effects in society. This has already led to increased tension and, in some places, physical conflict. The positive side of this is that it will also lead to inevitable dialogue about the Gospel. We have already seen some of this in the recent attention drawn to racial stereotyping and its incongruity with the message of the Gospel. We should expect that as the Gospel changes more hearts that more cherished strongholds will be challenged, not only in the West but in every culture and corner of the world, until every knee bows to Jesus Christ.
5. Southern “Christianities” yet to emerge.
In spite of the enormous response in the last century to the Gospel, there are still 4,000 cultures (i.e. people groups) that have yet to be reached with the Gospel. These cultures represent further potential for global change and a further shifting of the traditional understanding of Christianity. As mentioned in the first point, the fundamentals of the Gospel will never change, but our understanding of the Gospel and its application will always be varied from culture to culture as certain teachings and practices resound more in some places than in others, thus creating streams of Christianity—distinctive flavors of Christian practice and life which emerge—and yet still within the stream of distinctively orthodox doctrine and confession.
I appreciate Johnson and Lee’s description of what we as the global body of Christ should expect in the future. It is inspiring and hopeful. I would temper their arguments by noting that instead of the north being replaced by southern Christianity, there will be a sort of merging of the two. As the world is becoming more globalized, we have already seen this merging of North and South in other areas: The global south has adopted certain northern trends, and the vice-versa. These global trends will continue and will bring change to the church. So, rather than resist the changes that come, we ought to recognize them as the ebb and flow of a constantly improving and purified Bride of Christ until He returns.
[1] Todd Johnson and Sandra S. K. Lee, “From Western Christendom to Global Christianity,” Perspectives on the World Christian Movement: A Reader, Ralph D. Winter and Seven Hawthorn, eds., (Pasadena, CA: William Carey Library, 2009), 387-392.
