Oddly enough, this Christian growth occurred after the period of European conquest and colonialism ended. The old boys in pith helmets are long gone, but the faith that first came with them has endured and now thrives without them. It’s just like the early times of Christianity. After Constantine converted and Theodosius proclaimed Christianity the state religion toward the end of the fourth century, Christianity was carried by the Roman empire. Yet the faith spread fastest after the collapse of that empire, and soon all of Europe was Christian. We’re witnessing a comparable pace of growth for Christianity in the rest of the world.
A century ago, less than 10 percent of Africa was Christian. Today it’s nearly 50 percent. That’s an increase from 10 million people in 1900 to more than 350 million today. Uganda alone has nearly 20 million Christians and is projected to have 50 million by the middle of the century. Some African congregations have grown so big that their churches are running out of space. While Western preachers routinely implore people to come every Sunday to fill the pews, some African preachers ask their members to limit their attendance to every second or third Sunday to give others a chance to hear the message.
Central and South America are witnessing the explosive growth of Pentecostalism. As David Martin shows in his study Tongues of Fire, partly this is a shift within Christianity: millions of South American Catholics have become evangelical Protestants. In Brazil, for example, there are now 50 million evangelical Protestants whereas a few decades ago there weren’t enough to count. The movement of Catholics into Protestant evangelicalism should not be considered purely lateral, however, as the conversion of lackadaisical nominal Catholics to an active, energized evangelicalism can perhaps be con- sidered a net gain for Christianity. Even within Catholicism there is an expanding charismatic movement that has grown in response to the success of the Protestant evangelicals. This charismatic Catholicism emphasizes many of the same themes as “born again” Christianity, including a personal relationship with Christ. And the Catholic numbers remain huge: Brazil had 50 million Catholics in 1950, but now it has 120 million.
Despite the limitations imposed by the Chinese government, it is estimated that there arenow 100 million Christians in China who worship in underground evangelical and Catholic churches. At current growth rates, David Aikman observes in his book Jesus in Beijing, China will in a few decades become the largest Christian country in the world.14
In Korea, where Christians already outnumber Buddhists, there are numerous mega- churches with more than 10,000 members each. The Yoido Full Gospel Church reports 750,000 members. The Catholic church in the Philippines reports 60 million members, and is projected to have 120 million by mid-century.
What distinguishes these Christians, Philip Jenkins writes, is that they immerse themselves in the world of the Bible to a degree that even devout Western Christians do not. For poor people around the world, the social landscape of the Bible is quite familiar. They, too, live in a world of hardship, poverty, money-lenders, and lepers. The themes of exile and persecution resonate with them. Supernatural evil seems quite real to them, and they have little problem in understanding the concept of he11. Some of them even expect the miracles of ancient times to be witnessed in their own lifetimes. I remember an African preacher who visited a church I used to attend in Northern Virginia. He insisted that through God’s grace he had performed innumerable healings. When one of the assistant pastors looked at him a bit doubtfully, he pointed to the Bible and said, “Young man, there is a big difference between you and me. You see this book right here? We believe it.”
