Philip Jenkins – författare

This book tells a surprising story. Many think of Christianity as a Western faith, which grew out of its origins in the Middle East towards Rome and into Europe, paving the way for the Enlightenment, science and modernity. However, Philip Jenkins reveals, the largest and most influential churches of Christianity's youth lay to the east of Rome, covered the world from China to North Africa, encountered a full spectrum of acceptance to persecution under Islamic rule and only expired after a thousand-year reign after Constantine. This is the story of these churches of the East and how they became extinct - but not before becoming the dominant expression of Christianity for its first 1,000 years and helping to shape both the Asia and the Christianity we know today.

The Great and Holy War offers the first look at how religion created and prolonged the First World War. At the one-hundredth anniversary of the outbreak of the war, historian Philip Jenkins reveals the powerful religious dimensions of this modern-day crusade, a period that marked a traumatic crisis for Western civilization, with effects that echoed throughout the rest of the twentieth century.The war was fought by the world''s leading Christian nations, who presented the conflict as a holy war. Thanks to the emergence of modern media, a steady stream of patriotic and militaristic rhetoric was given to an unprecedented audience, using language that spoke of holy war and crusade, of apocalypse and Armageddon. But this rhetoric was not mere state propaganda. Jenkins reveals how the widespread belief in angels and apparitions, visions and the supernatural, was a driving force throughout the war and shaped all three of the Abra-hamic religions—Christianity, Judaism, and Islam—paving the way for modern views of religion and violence. The disappointed hopes and moral compromises that followed the war also shaped the political climate of the rest of the century, giving rise to such phenomena as Nazism, totalitarianism, and communism.Connecting numerous remarkable incidents and characters—from Karl Barth to Carl Jung, the Christmas Truce to the Armenian Genocide—Jenkins creates a powerful and persuasive narrative that brings together global politics, history, and spiritual crisis as never before and shows how religion informed and motivated circumstances on all sides of the war.

In books such as Mystics and Messiahs, Hidden Gospels, and The Next Christendom, Philip Jenkins has established himself as a leading commentator on religion and society. Now, in Dream Catchers, Jenkins offers a brilliant account of the changing mainstream attitudes towards Native American spirituality, once seen as degraded spectacle, now hailed as New Age salvation. While early Americans had nothing but contempt for Indian religions, deploring them as loathsome devil worship and snake dancing, white Americans today respect and admire Native spirituality. In this book, Jenkins charts this remarkable change, highlighting the complex history of white American attitudes towards Native religions from colonial times to the present. Jenkins ranges widely, considering everything from the 19th-century American obsession with "Hebrew Indians" and Lost Tribes, to the early 20th-century cult of the Maya as bearers of the wisdom of ancient Atlantis, to films like Pocahontas and Dances With Wolves. He looks at the popularity of the Carlos Castaneda books, the writings of Lynn Andrews, and the influential works of Frank Waters, and he explores the New Age paraphernalia found in places like Sedona, Arizona, including dream-catchers, crystals, medicine bags, and Native-themed Tarot cards. Jenkins examines the controversial New Age appropriation of Native sacred places; notes that many "white Indians" see mainstream society as religiously empty; and asks why a government founded on religious freedom tried to eradicate native religions in the last century--and what this says about how we define religion. An engrossing account of our changing attitudes towards Native spirituality, Dream Catchers offers a fascinating introduction to one of the more interesting aspects of contemporary American religion.

Are religious fringe movements a recent phenomeon in American history? Are widespread fears of mass suicides, sexual abuse, and brainwashing in cults justified? Do marginalized religious groups play any positive role in American spiritual life? Do the panics over such groups follow any discernible pattern?Phillip Jenkins gives fascinating--and surprising--answers to these and many other questions in Mystics and Messiahs, the first full account of cults and anti-cult scares in American history. Jenkins shows that, contrary to popular belief, cults were by no means an invention of the 1960s. In fact, most of the frightening images and stereotypes surrounding fringe religious movements are traceable to the mid-nineteenth century when Mormons, Freemasons, and even Catholics were vehemently denounced for supposed ritualistic violence, fraud, and sexual depravity. As Charles Ferguson observed in 1928, "America has always been the sanctuary of amazing cults." But America has also been the home of an often hysterical anti-cult backlash. Jenkins provides an insightful new analysis of why cults arouse such fear and hatred both in the secular world and in mainstream churches, many of which--Baptists, Quakers, Pentecostals, and Methodists--were themselves originally regarded as cults. Most importantly, Jenkins argues that an accurate historical perspective is urgently needed if we are to avoid the kind of catastrophic confrontation that occurred in Waco or the ruinous prosecution of imagined Satanic cults in the 1980s.While not ignoring genuine instances of aberrant behaviour, Mystics and Messiahs goes beyond the vast edifice of myth, distortion, and hype to reveal the true characteristics of religious fringe movements and why they inspire such fierce antagonism.

Are religious fringe movements a recent phenomenon in American history? Are widespread fears of mass suicides, sexual abuse, and brainwashing in cults justified? Do marginalized religious groups play any positive role in American spiritual life? Do the panics over such groups follow any discernible pattern?Phillip Jenkins gives fascinating--and surprising--answers to these and many other questions in Mystics and Messiahs, the first full account of cults and anti-cult scares in American history. Jenkins shows that, contrary to popular belief, cults were by no means an invention of the 1960s. In fact, most of the frightening images and stereotypes surrounding fringe religious movements are traceable to the mid-nineteenth century when Mormons, Freemasons, and even Catholics were vehemently denounced for supposed ritualistic violence, fraud, and sexual depravity. As Charles Ferguson observed in 1928, "America has always been the sanctuary of amazing cults." But America has also been the home of an often hysterical anti-cult backlash. Jenkins provides an insightful new analysis of why cults arouse such fear and hatred both in the secular world and in mainstream churches, many of which--Baptists, Quakers, Pentecostals, and Methodists--were themselves originally regarded as cults. Most importantly, Jenkins argues that an accurate historical perspective is urgently needed if we are to avoid the kind of catastrophic confrontation that occurred in Waco or the ruinous prosecution of imagined Satanic cults in the 1980s.While not ignoring genuine instances of aberrant behavior, Mystics and Messiahs goes beyond the vast edifice of myth, distortion, and hype to reveal the true characteristics of religious fringe movements and why they inspire such fierce antagonism.

In books such as Mystics and Messiahs, Hidden Gospels, and The Next Christendom, Philip Jenkins has established himself as a leading commentator on religion and society. Now, in Dream Catchers, Jenkins offers a brilliant account of the changing mainstream attitudes towards Native American spirituality, once seen as degraded spectacle, now hailed as New Age salvation. While early Americans had nothing but contempt for Indian religions, deploring them as loathsome devil worship and snake dancing, white Americans today respect and admire Native spirituality. In this book, Jenkins charts this remarkable change, highlighting the complex history of white American attitudes towards Native religions from colonial times to the present. Jenkins ranges widely, considering everything from the 19th-century American obsession with "Hebrew Indians" and Lost Tribes, to the early 20th-century cult of the Maya as bearers of the wisdom of ancient Atlantis, to films like Pocahontas and Dances With Wolves.He looks at the popularity of the Carlos Castaneda books, the writings of Lynn Andrews, and the influential works of Frank Waters, and he explores the New Age paraphernalia found in places like Sedona, Arizona, including dream-catchers, crystals, medicine bags, and Native-themed Tarot cards. Jenkins examines the controversial New Age appropriation of Native sacred places; notes that many "white Indians" see mainstream society as religiously empty; and asks why a government founded on religious freedom tried to eradicate native religions in the last century-and what this says about how we define religion. An engrossing account of our changing attitudes towards Native spirituality, Dream Catchers offers a fascinating introduction to one of the more interesting aspects of contemporary American religion.

Christianity is growing so rapidly in the global South that soon Africa may be home to the world's largest Christian population. But what sort of Christianity will that be? In Africa, Asia, and Latin America, Christians live in settings very close to the social, cultural, and intellectual milieu in which the New Testament itself was written. For this reason, Philip Jenkins argues, they read the Scriptures with a freshness and authenticity impossible in the prosperous societies of North America and Europe. At first sight, the rising Christianity of the global South appears fundamentalist and deeply conservative. But at the same time these new Christians draw conclusions from scripture that are innovative, creative, and socially liberating, in their impact on social structures and gender relations. In fact, this Biblical enthusiasm is embraced by exactly those groups often portrayed as the victims of reactionary religion, particularly women, and a Biblically-rooted Christian feminism enjoys growing influence. Their fundamentalism does not deny or defy modernity, instead the Bible supplies a tool to cope with modernity, and to assist the most marginalized members of society. This, says Jenkins, is precisely the reason for Christianity's explosive growth. Many Southern churches take very seriously the supernatural world-view that pervades the Christian scriptures, with the recurrent themes of demons, possession, exorcism and spiritual healing. Yet readings that appear intellectually reactionary encourage believers to engage in far-reaching social activism. Across Africa, Asia, and Latin America, churches seek both deliverance and liberation - deliverance from evil supernatural forces, and liberation from oppressive worldly structures. Such examples challenge our conventional division of religion into conservative and liberal forms, and make nonsense of our concepts of "fundamentalism."

In books such as Mystics and Messiahs, Hidden Gospels, and The Next Christendom, Philip Jenkins has established himself as a leading commentator on religion and society. Now, in Dream Catchers, Jenkins offers a brilliant account of the changing mainstream attitudes towards Native American spirituality, once seen as degraded spectacle, now hailed as New Age salvation. While early Americans had nothing but contempt for Indian religions, deploring them as loathsome devil worship and snake dancing, white Americans today respect and admire Native spirituality. In this book, Jenkins charts this remarkable change, highlighting the complex history of white American attitudes towards Native religions from colonial times to the present. Jenkins ranges widely, considering everything from the 19th-century American obsession with "Hebrew Indians" and Lost Tribes, to the early 20th-century cult of the Maya as bearers of the wisdom of ancient Atlantis, to films like Pocahontas and Dances With Wolves. He looks at the popularity of the Carlos Castaneda books, the writings of Lynn Andrews, and the influential works of Frank Waters, and he explores the New Age paraphernalia found in places like Sedona, Arizona, including dream-catchers, crystals, medicine bags, and Native-themed Tarot cards. Jenkins examines the controversial New Age appropriation of Native sacred places; notes that many "white Indians" see mainstream society as religiously empty; and asks why a government founded on religious freedom tried to eradicate native religions in the last century--and what this says about how we define religion. An engrossing account of our changing attitudes towards Native spirituality, Dream Catchers offers a fascinating introduction to one of the more interesting aspects of contemporary American religion.

Named one of the top religion books of 2002 by USA Today , Philip Jenkins' phenomenally successful The Next Christendom permanently changed the way people think about the future of Christianity. In that volume, Jenkins called the world's attention to the little noticed fact that Christianity's center of gravity was moving inexorably southward, to the point that Africa may soon be home to the world's largest Christian populations. Now, in this brilliant sequel, Jenkins takes a much closer look at Christianity in the global South, revealing what it is like, and what it means for the future. The faith of the South, Jenkins finds, is first and foremost a biblical faith. Indeed, in the global South, many Christians identify powerfully with the world portrayed in the New Testament--an agricultural world very much like their own, marked by famine and plague, poverty and exile, until very recently a society of peasants, farmers, and small craftsmen. In the global South, as in the biblical world, belief in spirits and witchcraft are commonplace, and in many places--such as Nigeria, Indonesia, and Sudan--Christians are persecuted just as early Christians were. Thus the Bible speaks to the global South with a vividness and authenticity simply unavailable to most believers in the industrialized North. More important, Jenkins shows that throughout the global South, believers are reading the Bible with fresh eyes, and coming away with new and sometimes startling interpretations. Some of their conclusions are distinctly fundamentalist, but Jenkins finds an intriguing paradox, for they are also finding ideas in the Bible that are socially liberating, especially with respect to women's rights. Across Africa, Asia, and Latin America, such Christians are social activists in the forefront of a wide range of liberation movements.

Is the Christian church in Europe doomed to collapse under the weight of globalization, Western secularism, and a flood of Muslim immigrants? Is Europe on the brink of becoming "Eurabia"? Though many pundits are predicting just such a scenario, God's Continent reveals the flaws in these arguments and offers a much more measured assessment of Europe's religious future. While frankly acknowledging current tensions, Philip Jenkins shows, for instance, that the overheated rhetoric about a Muslim-dominated Europe is based on politically convenient myths: that Europe is being imperiled by floods of Muslim immigrants, exploding Muslim birth-rates, and the demise of European Christianity. He points out that by no means are Muslims the only new immigrants in Europe. Christians from Africa, Asia, and Eastern Europe are also pouring into the Western countries, and bringing with them a vibrant and enthusiastic faith that is helping to transform the face of European Christianity. Jenkins agrees that both Christianity and Islam face real difficulties in surviving within Europe's secular culture. But instead of fading away, both have adapted, and are adapting. Yes, the churches are in decline, but there are also clear indications that Christian loyalty and devotion survive, even as institutions crumble. The third book in an acclaimed trilogy that includes The Next Christendom and The New Faces of Christianity, God's Continent offers a realistic and historically grounded appraisal of the future of Christianity in a rapidly changing Europe.

One of the world's leading scholars of religious trends shows how climate change has driven dramatic religious upheavals.Long before the current era of man-made climate change, the world has suffered repeated, severe climate-driven shocks. These shocks have resulted in famine, disease, violence, social upheaval, and mass migration. But these shocks were also religious events. Dramatic shifts in climate have often been understood in religious terms by the people who experienced them. They were described in the language of apocalypse, millennium, and Judgment. Often, too, the eras in which these shocks occurred have been marked by far-reaching changes in the nature of religion and spirituality. Those changes have varied widely - from growing religious fervor and commitment; to the stirring of mystical and apocalyptic expectations; to waves of religious scapegoating and persecution; or the spawning of new religious movements and revivals. In many cases, such responses have had lasting impacts, fundamentally reshaping particular religious traditions. In Climate, Catastrophe, and Faith historian Philip Jenkins draws out the complex relationship between religion and climate change. He asserts that the religious movements and ideas that emerge from climate shocks often last for many decades, and even become a familiar part of the religious landscape, even though their origins in particular moments of crisis may be increasingly consigned to remote memory. By stirring conflicts and provoking persecutions that defined themselves in religious terms, changes in climate have redrawn the world's religious maps, and created the global concentrations of believers as we know them today. This bold new argument will change the way we think about the history of religion, regardless of tradition. And it will demonstrate how our growing climate crisis will likely have a comparable religious impact across the Global South.

One of the world''s leading scholars of religious trends shows how climate change has driven dramatic religious upheavals.Long before the current era of man-made climate change, the world has suffered repeated, severe climate-driven shocks. These shocks have resulted in famine, disease, violence, social upheaval, and mass migration. But these shocks were also religious events. Dramatic shifts in climate have often been understood in religious terms by the people who experienced them. They were described in the language of apocalypse, millennium, and Judgment. Often, too, the eras in which these shocks occurred have been marked by far-reaching changes in the nature of religion and spirituality. Those changes have varied widely--from growing religious fervor and commitment; to the stirring of mystical and apocalyptic expectations; to waves of religious scapegoating and persecution; or the spawning of new religious movements and revivals. In many cases, such responses have had lasting impacts, fundamentally reshaping particular religious traditions. In Climate, Catastrophe, and Faith historian Philip Jenkins draws out the complex relationship between religion and climate change. He asserts that the religious movements and ideas that emerge from climate shocks often last for many decades, and even become a familiar part of the religious landscape, even though their origins in particular moments of crisis may be increasingly consigned to remote memory. By stirring conflicts and provoking persecutions that defined themselves in religious terms, changes in climate have redrawn the world''s religious maps, and created the global concentrations of believers as we know them today. This bold new argument will change the way we think about the history of religion, regardless of tradition. And it will demonstrate how our growing climate crisis will likely have a comparable religious impact across the Global South.

One of the world''s leading scholars of religious trends shows how climate change has driven dramatic religious upheavals.Long before the current era of man-made climate change, the world has suffered repeated, severe climate-driven shocks. These shocks have resulted in famine, disease, violence, social upheaval, and mass migration. But these shocks were also religious events. Dramatic shifts in climate have often been understood in religious terms by the people who experienced them. They were described in the language of apocalypse, millennium, and Judgment. Often, too, the eras in which these shocks occurred have been marked by far-reaching changes in the nature of religion and spirituality. Those changes have varied widely--from growing religious fervor and commitment; to the stirring of mystical and apocalyptic expectations; to waves of religious scapegoating and persecution; or the spawning of new religious movements and revivals. In many cases, such responses have had lasting impacts, fundamentally reshaping particular religious traditions. In Climate, Catastrophe, and Faith historian Philip Jenkins draws out the complex relationship between religion and climate change. He asserts that the religious movements and ideas that emerge from climate shocks often last for many decades, and even become a familiar part of the religious landscape, even though their origins in particular moments of crisis may be increasingly consigned to remote memory. By stirring conflicts and provoking persecutions that defined themselves in religious terms, changes in climate have redrawn the world''s religious maps, and created the global concentrations of believers as we know them today. This bold new argument will change the way we think about the history of religion, regardless of tradition. And it will demonstrate how our growing climate crisis will likely have a comparable religious impact across the Global South.

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence, acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns—indeed, a biography of Psalm 91 is also a history of critical themes in Western religion.

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence, acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier''s Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm''s language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns—indeed, a biography of Psalm 91 is also a history of critical themes in Western religion.

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence, acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier''s Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm''s language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns—indeed, a biography of Psalm 91 is also a history of critical themes in Western religion.

In Mystics and Messiahs--the first full account of cults and anti-cult scares in American history--Philip Jenkins shows that, contrary to popular belief, cults were by no means an invention of the 1960s. In fact, most of the frightening images and stereotypes surrounding fringe religious movements are traceable to the mid-nineteenth century when Mormons, Freemasons, and even Catholics were denounced for supposed ritualistic violence, fraud, and sexual depravity. But America has also been the home of an often hysterical anti-cult backlash. Jenkins offers an insightful new analysis of why cults arouse such fear and hatred both in the secular world and in mainstream churches, many of which were themselves originally regarded as cults. He argues that an accurate historical perspective is urgently needed if we are to avoid the kind of catastrophic confrontation that occurred in Waco or the ruinous prosecution of imagined Satanic cults that swept the country in the 1980s.Without ignoring genuine instances of aberrant behavior, Mystics and Messiahs goes beyond the vast edifice of myth, distortion, and hype to reveal the true characteristics of religious fringe movements and why they inspire such fierce antagonism.

Anti-Catholicism has a long history in America. And as Philip Jenkins argues in The New Anti-Catholicism, this virulent strain of hatred--once thought dead--is alive and well in our nation, but few people seem to notice, or care. A statement that is seen as racist, misogynistic, anti-Semitic, or homophobic can haunt a speaker for years, writes Jenkins, but it is still possible to make hostile and vituperative public statements about Roman Catholicism without fear of serious repercussions. Jenkins shines a light on anti-Catholic sentiment in American society and illuminates its causes, looking closely at gay and feminist anti-Catholicism, anti-Catholic rhetoric and imagery in the media, and the anti-Catholicism of the academic world. For newspapers and newsmagazines, for television news and in movies, for major book publishers, the Catholic Church has come to provide a grossly stereotyped public villain. Catholic opinions, doctrines, and individual leaders are frequently the butt of harsh satire. Indeed, the notion that the church is a deadly enemy of women--the idea of Catholic misogyny--is commonly accepted in the news media and in popular culture, says Jenkins. And the recent pedophile priest scandal, he shows, has revived many ancient anti-Catholic stereotypes. It was said that with the election of John F. Kennedy, anti-Catholicism in America was dead. This provocative new book corrects that illusion, drawing attention to this important issue.

Why did the youthful optimism and openness of the sixties give way to Ronald Reagan and the spirit of conservative reaction--a spirit that remains ascendant today? Drawing on a wide array of sources--including tabloid journalism, popular fiction, movies, and television shows--Philip Jenkins argues that a remarkable confluence of panics, scares, and a few genuine threats created a climate of fear that led to the conservative reaction. He identifies 1975 to 1986 as the watershed years. During this time, he says, there was a sharp increase in perceived threats to our security at home and abroad. At home, America seemed to be threatened by monstrous criminals--serial killers, child abusers, Satanic cults, and predatory drug dealers, to name just a few. On the international scene, we were confronted by the Soviet Union and its evil empire, by OPEC with its stranglehold on global oil, by the Ayatollahs who made hostages of our diplomats in Iran. Increasingly, these dangers began to be described in terms of moral evil. Rejecting the radicalism of the ''60s, which many saw as the source of the crisis, Americans adopted a more pessimistic interpretation of human behavior, which harked back to much older themes in American culture. This simpler but darker vision ultimately brought us Ronald Reagan and the ascendancy of the political Right, which more than two decades later shows no sign of loosening its grip. Writing in his usual crisp and witty prose, Jenkins offers a truly original and persuasive account of a period that continues to fascinate the American public. It is bound to captivate anyone who lived through this period, as well as all those who want to understand the forces that transformed--and continue to define--the American political landscape.

Named one of the top religion books of 2002 by USA Today, Philip Jenkins''s phenomenally successful The Next Christendom permanently changed the way people think about the future of Christianity. In that volume, Jenkins called the world''s attention to the little noticed fact that Christianity''s center of gravity was moving inexorably southward, to the point that Africa may soon be home to the world''s largest Christian populations. Now, in this brilliant sequel, Jenkins takes a much closer look at Christianity in the global South, revealing what it is like, and what it means for the future. The faith of the South, Jenkins finds, is first and foremost a biblical faith. Indeed, in the global South, many Christians identify powerfully with the world portrayed in the New Testament--an agricultural world very much like their own, marked by famine and plague, poverty and exile, until very recently a society of peasants, farmers, and small craftsmen. In the global South, as in the biblical world, belief in spirits and witchcraft are commonplace, and in many places--such as Nigeria, Indonesia, and Sudan--Christians are persecuted just as early Christians were. Thus the Bible speaks to the global South with a vividness and authenticity simply unavailable to most believers in the industrialized North. More important, Jenkins shows that throughout the global South, believers are reading the Bible with fresh eyes, and coming away with new and sometimes startling interpretations. Some of their conclusions are distinctly fundamentalist, but Jenkins finds an intriguing paradox, for they are also finding ideas in the Bible that are socially liberating, especially with respect to women''s rights. Across Africa, Asia, and Latin America, such Christians are social activists in the forefront of a wide range of liberation movements. It''s hard to overstate how interesting, how eye-opening, how frequently surprising (and sometimes disturbing) Jenkins'' findings are. Anyone interested in the implications of these trends for the major denominations, for Muslim-Christian conflict, and for global politics will find The New Faces of Christianity provocative and incisive--and indispensable.

Is the Christian church in Europe doomed to collapse under the weight of globalization, Western secularism, and a flood of Muslim immigrants? Is Europe on the brink of becoming "e;Eurabia"e;? Though many pundits are predicting just such a scenario, God's Continent reveals the flaws in these arguments and offers a much more measured assessment of Europe's religious future. While frankly acknowledging current tensions, Philip Jenkins shows, for instance, that the overheated rhetoric about a Muslim-dominated Europe is based on politically convenient myths: that Europe is being imperiled by floods of Muslim immigrants, exploding Muslim birth-rates, and the demise of European Christianity. He points out that by no means are Muslims the only new immigrants in Europe. Christians from Africa, Asia, and Eastern Europe are also pouring into the Western countries, and bringing with them a vibrant and enthusiastic faith that is helping to transform the face of European Christianity. Jenkins agrees that both Christianity and Islam face real difficulties in surviving within Europe's secular culture. But instead of fading away, both have adapted, and are adapting. Yes, the churches are in decline, but there are also clear indications that Christian loyalty and devotion survive, even as institutions crumble. The third book in an acclaimed trilogy that includes The Next Christendom and The New Faces of Christianity, God's Continent offers a realistic and historically grounded appraisal of the future of Christianity in a rapidly changing Europe.

This incisive critique thoroughly and convincingly debunks the claims that recently discovered texts such as the Gospel of Thomas, the Gospel of Mary, and even the Dead Sea Scrolls undermine the historical validity of the New Testament. Jenkins places the recent controversies surrounding the hidden gospels in a broad historical context and argues that, far from being revolutionary, such attempts to find an alternative Christianity date back at least to the Enlightenment. By employing the appropriate scholarly and historical methodologies, he demonstrates that the texts purported to represent pristine Christianity were in fact composed long after the canonical gospels found in the Bible. Produced by obscure heretical movements, these texts have attracted much media attention chiefly because they seem to support radical, feminist, and post-modern positions in the modern church. Indeed, Jenkins shows how best-selling books on the "hidden gospels" have been taken up by an uncritical, drama-hungry media as the basis for a social movement that could have powerful effects on the faith and practice of contemporary Christianity.

In this new and substantially expanded Third Edition, Philip Jenkins continues to illuminate the remarkable expansion of Christianity in the global South--in Africa, Asia, and Latin America. Drawing upon the extensive new scholarship that has appeared on this topic in recent years, he asks how the new Christianity is likely to affect the poor, among whom it finds its most devoted adherents. How should we interpret the enormous success of prosperity churches across the Global South? Politically, what will be the impact of new Christian movements? Will Christianity contribute to liberating the poor, to give voices to the previously silent, or does it threaten only to bring new kinds of division and conflict? Does Christianity liberate women, or introduce new scriptural bases for subjection?Acclaim for previous editions of The Next Christendom:Named one of the Top Religion Books of 2002 by USA TodayNamed One of the Top Ten Religion Books of the Year by BooklistWinner of the Christianity Today Book Award in the category of "Christianity and Culture""Jenkins is to be commended for reminding us, throughout the often gripping pages of this lively work...that the history of Christianity is the history of innovative--and unpredictable--adaptations."--The New York Times Book Review"This is a landmark book. Jenkin's thesis is comprehensively researched; his analysis is full of insight; and his projection of the future may indeed prove to be prophetic."--Baptist Times"A valuable and provocative look at the phenomenon widely ignored in the affluent North but likely to be of enormous importance in the century ahead.... The Next Christendom is chillingly realistic about the relationship between Christianity and Islam."--Russell Shaw, Crisis"If the times demand nothing less than a major rethinking of contemporary global history from a Christian perspective, The Next Christendom will be one of the significant landmarks pointing the way."--Mark Noll, Books & Culture

Named one of the top religion books of 2002 by USA Today, Philip Jenkins''s phenomenally successful The Next Christendom permanently changed the way people think about the future of Christianity. In that volume, Jenkins called the world''s attention to the little noticed fact that Christianity''s center of gravity was moving inexorably southward, to the point that Africa may soon be home to the world''s largest Christian populations. Now, in this brilliant sequel, Jenkins takes a much closer look at Christianity in the global South, revealing what it is like, and what it means for the future. The faith of the South, Jenkins finds, is first and foremost a biblical faith. Indeed, in the global South, many Christians identify powerfully with the world portrayed in the New Testament--an agricultural world very much like their own, marked by famine and plague, poverty and exile, until very recently a society of peasants, farmers, and small craftsmen. In the global South, as in the biblical world, belief in spirits and witchcraft are commonplace, and in many places--such as Nigeria, Indonesia, and Sudan--Christians are persecuted just as early Christians were. Thus the Bible speaks to the global South with a vividness and authenticity simply unavailable to most believers in the industrialized North. More important, Jenkins shows that throughout the global South, believers are reading the Bible with fresh eyes, and coming away with new and sometimes startling interpretations. Some of their conclusions are distinctly fundamentalist, but Jenkins finds an intriguing paradox, for they are also finding ideas in the Bible that are socially liberating, especially with respect to women''s rights. Across Africa, Asia, and Latin America, such Christians are social activists in the forefront of a wide range of liberation movements. It''s hard to overstate how interesting, how eye-opening, how frequently surprising (and sometimes disturbing) Jenkins'' findings are. Anyone interested in the implications of these trends for the major denominations, for Muslim-Christian conflict, and for global politics will find The New Faces of Christianity provocative and incisive--and indispensable.

In Mystics and Messiahs--the first full account of cults and anti-cult scares in American history--Philip Jenkins shows that, contrary to popular belief, cults were by no means an invention of the 1960s. In fact, most of the frightening images and stereotypes surrounding fringe religious movements are traceable to the mid-nineteenth century when Mormons, Freemasons, and even Catholics were denounced for supposed ritualistic violence, fraud, and sexual depravity. But America has also been the home of an often hysterical anti-cult backlash. Jenkins offers an insightful new analysis of why cults arouse such fear and hatred both in the secular world and in mainstream churches, many of which were themselves originally regarded as cults. He argues that an accurate historical perspective is urgently needed if we are to avoid the kind of catastrophic confrontation that occurred in Waco or the ruinous prosecution of imagined Satanic cults that swept the country in the 1980s.Without ignoring genuine instances of aberrant behavior, Mystics and Messiahs goes beyond the vast edifice of myth, distortion, and hype to reveal the true characteristics of religious fringe movements and why they inspire such fierce antagonism.