Summary
Global Gospel by theologian, sociologist, and historian Douglas Jacobsen explores the history, nuances, and nature of the formation of Christianity. The work has seven primary chapters, two of which are introductory and introductory, and the remaining five are studies of the spread of religion across the continents of North and South America, Africa, Europe, and Asia. The author acknowledges some limitations of such a broad work since no one can have enough experience to understand and convey the characteristics of a Christian from any of the continents (Jacobsen, 2015, p. ix). However, the need for such a study is not denied by religion scholars: the multifaceted and multifaceted nature of religious believers, which has spread across the globe, must be addressed.
Global Christianity
In this section, the author examines the early beginning of the spread of religion and follows it step by step to the present day. He emphasizes the speed with which religion has become global: “After just four centuries, Christianity was… becoming a global faith.” (Jacobsen, 2015, p. 1). In addition, an analysis of the division of religion into the original mainstream exists due to the differences in the views of the first three apostles. Other differences also arose in the division of religion between the Jews and the Gentiles.
In addition, the first chapter examines the spread of religion in the context of the recognition of the ancient empires–Asiatic, Roman, and the further main stages of the formation and division of Christianity, taking into account the expansion of its reach. The author identifies two stages of active globalization: before 1000 A.D. and from 1900 to the present (Jacobsen, 2015). There is also a comparative analysis of the ratio of religions in the stages of the spread of Christianity. Based on this analysis, it is possible to see the speed of religious development and the increase in the number of believers depending on the location. Many practices, interpretations, and beliefs emerged in the later years of Christianity, not at its inception, and are specific to the continent, the worldview, and the local mentality. The chapter thus lives up to its title and shows a brief, generalized history.
Four Christian Traditions
The second chapter identifies the major Christian traditions, describing their history, prevalence, and basic principles. In describing the traditions, the author focuses on their age and the number of adherents (Jacobsen, 2015). Thus, the two oldest trends formed since the Roman Empire, Catholicism and Orthodoxy, are at the same time and the most different regarding the number of believers. Thus, “Catholicism… includes half of the world’s Christians. Eastern Orthodoxy is the smallest, with roughly 10 percent” (Jacobsen, 2015, p. 14). Younger Protestantism and Pentecostalism, which emerged only in the 20th century, divide the rest of the flock almost equally among themselves. It is important to mention that separating the Greek-speaking and Latin-speaking churches into Orthodoxy and Catholicism, respectively, was gradual, in contrast to the shaking of Europe when Protestantism broke away later.
No less original is the author’s assertion that the peculiarities of faith are necessary for its existence. According to Jacobsen (2015), mere Christianity cannot be a full-fledged faith; it is only a set of abstractions. “Real Christianity has taste and flavor and particularity” (Jacobsen, 2015, p. 15). Thus, the specificity of each tradition, underpinned by the exceptional conditions of its creation, development, and operation, is emphasized.
In briefly describing the history of religion, the departure of parts of Christianity toward Asia and Africa even before the schism and division becomes apparent. In discussing the traditions’ main iconographic, interpretative, and behavioral specifications, the author does not focus on this fact for later consideration in other chapters (Jacobsen, 2015). The basic understanding that must have been gained from exposure to each major tradition is a prerequisite for a complete understanding of religion (Jacobsen, 2015, p. 39). It is underscored by the diversity and pervasiveness of Christianity around the world.
Africa
The history of Christianity in Africa can be divided into two central moments – the emergence at the beginning of the movement and the arrival of missionaries, which intensified after the 15th century. The number of Christians in Africa has been increasing, and it is predicted to reach the most significant number in the world by 2030 (Jacobsen, 2015, p. 40). The history of religion on the continent is examined in parallel with its history, which includes colonization and war. Today it is more visible than ever that “African Christians speak with their own distinctive voice,” striving for peace and the value of freedom and human life (Jacobsen, 2015, p. 72). In Africa, it is accepted that all humanity is interconnected and that all Christians are one through the Spirit.
Latin America
The history of Christianization in Latin America is similar to the period of missionary activity in Africa, but it was faster and more aggressive. The colonization of these territories proceeded at the fastest pace possible, and the planting of the invaders’ religion was one of the obligatory principles for assimilating the natives (Jacobsen, 2015). After the revolutions and decolonization, the church experienced hard times, which was why it struggled for its own rights on this continent. Only after the situation stabilized did the church turn its attention to the problems of believers who were not yet “looking elsewhere for spiritual guidance and help” (Jacobsen, 2015, p. 105). As a result, Latin American Christianity has become a model for reaffirming its mistakes and accepting its past of human suppression.
Europe
Europe is the continent that, after Christianization, became the heart of religion and its most active adherents. The author describes the lack of consolidation among the traditions of this religion, which has caused many wars and conflicts both in Europe and beyond its borders (Jacobsen, 2015). According to the situation today, “three-quarters of Europe’s population continues to identify itself as Christian today, but Europeans are the least religiously active Christians in the world” (Jacobsen, 2015, p. 144). In addition, an essential quality of European confessions can be attributed to a desire to rationalize faith, an attempt to see it as a reason and evidence of truthfulness.
Asia
The formation of Christianity in Asia was cyclical and complex. Religion was almost entirely expelled in the 14th and 15th centuries, and until recently, it was not popular enough to be considered foreign (Jacobsen, 2015). Currently, the concept “that the gospel truly can be Asian” in origin is gaining new popularity (Jacobsen, 2015, p. 186). Perceptions of Christianity in Asia resonate with the mentality and culture of many Asian peoples – instead of identifying differences, believers prefer to look for similarities while not denying foreign beliefs and embracing mutual respect.
North America
The history of Christianity in North America also began with conflict and colonization, but many settlers brought their beliefs with them and added to the emerging society. The author identifies the basic desire for freedom as the main feature of religion in this continent (Jacobsen, 2015). “Nowhere else in the world has there been more Christian theological and institutional creativity…” (Jacobsen, 2015, p. 224). One can identify the greatest correspondence of this development to the modern form of religion – Christians seek freedom and the absence of restrictions on faith, as do many other religions.
Reference
Jacobsen, D. (2015). Global gospel: An introduction to Christianity on five continents. Baker Academic.