Philip Jenkins: Companions of Life

Philip Jenkins, “Companions of Life: A Supple Faith” Christian Vision Project, Books & Culture 13:2 (March/April 2007), pages 9-18.

Philip Jenkins, professor of history and religious studies at Pennsylvania State University, is one of the most invigorating voices currently investigating the present state and future fate of global Christianity. Having read his work (e.g., The Next Christendom) and heard him speak (at a Society for Pentecostal Studies meeting) I have come to appreciate both his wit and wisdom, humor and insight. Hopefully, he would appreciate my ideological identification of him as the “Mr. Fantastic” of contemporary Christian studies! Mr. Fantastic, the leader of Marvel Comics’ superhero team “Fantastic Four” (since 1961) and in two major motion pictures to date (2005, 2007), is a scientific genius and incredibly flexible, able to stretch his body into great lengths and shapes. In an exciting scene from the 2005 film he contains his unruly friend, “The Thing,” who is huge, hard, and amazingly strong, by wrapping himself around him until he cannot move. Thus he proves that flexibility and mobility can overcome brute strength and sheer size. And here we have Philip Jenkins’ “supple faith.” But lest we allow my comic book illustration to mislead, let it now be known that Jenkins is most serious and should be taken so by readers. Recognizing his expertise in the area of Christian mission, Books & Culture printed his “provocative answer,” as they called it, to their question, “What must we learn, and unlearn, to be agents of God’s mission in the world?” And indeed, his answer is must reading for those most interested in contemporary Christian mission.

Jenkins begins by noting European and American Christian missions have been astonishingly successful around the world; so much so, in fact, that the demographics and dynamics of global Christian identity have been significantly transformed. The majority of Christianity now resides outside the global North inside the global South. Consequently, Jenkins recommends rethinking mission. First, “we Northerners” need to better appreciate our place in the wider Christian context. We do not represent the norm within Christianity and may over time become more marginalized. The average or ordinary Christian today lives in poverty in a non-stable nation-state probably without a real priority on human rights. This profile calls for a reorientation of priorities. According to Jenkins, although we don’t need to completely give up on gospel proclamation quite yet, we’ve done a good basic job of reaching the world and now need to consider our “primary obligation” (original italics) that of helping the many who are already Christians improve their dire and dreadful living circumstances. Also, rather than thinking exclusively in terms of foreign missions, we need to take account of opportunities provided by globalization and immigration bringing former missionary prospects to our own shores instead. Finally, we might also begin to think in terms of “reconversion.” Countries and even continents once prominently considered Christian are experiencing a “dechristianization” process. So then, for example, how to “rekindle the ancient flames” in the faith of Europe could be an extremely important project.

The recommended reorientation involves an “unlearning” process as well. Historically, we need to ditch ideas that Christianity was originally a Western movement and remember its roots in the East. Today’s migration is in reality “a resumption of older norms.” In a sense, as Christianity moves beyond Europe and America, “it is going home.” Geographically, we need to replace the unrealistic assumption of area domination by the North and West. The majority land mass of the world is more to the South—as are some “booming centers” of Christian presence and mission. Politically, we need to realize that though traditionally ideologies have tended to come in packages, many Christians around the world do not necessarily “respect the walls” we’ve erected. Global South evangelicals are often “conservative” on issues such as abortion or homosexuality but more “liberal” regarding social programs. Furthermore, they often feel free to combine beliefs and worship styles from evangelical and catholic, liturgical and charismatic traditions.

Christianity is definitely in transition. Jenkins thinks “the rules will continue to change and evolve” quite simply “because that is the nature of growth.” For him, this is not necessarily a negative notion. Accordingly, he concludes with a telling quote from an ancient Chinese scripture, the Dao De Jing, insisting “hard and stiff” or “hard and strong” are “comrades of death,” while “supple and weak” or “pliant and fragile” are “the comrades of life” (cp. 76, trans. D. C. Lau). Hence Dr Jenkins’ title and theme: “Companions of Life: A Supple Faith.” For him, global Christians must apply this principle or perish.

I have a few brief observations. First, Jenkins’ calls our attention to the changing face of global Christianity, and this is a welcome dose of reality. Second, his resultant insistence on reorienting mission seems like wise counsel. Third, and what I most want to address, his philosophy of flexibility is certainly a winsome approach. And Jenkins’ practices what he preaches. For example, in this article he expresses a willingness to learn from the Muslim doctrine of da′wa, an invitation to faith directed to nominal believers and outsiders, for the Christian reconversion of dechristianized societies. And of course, his paradigmatic reliance on the Dao Te Jing is certainly not old, hidebound Christian ideology—in spite of his doubtless correct contention that it “parallels Christian insights.” By the way, my own translation copy is even stronger than the one Jenkins uses. It refers to “the stiff and unbending” as “the disciple of death” and “the gentle and yielding” as “the disciple of life,” adding that the “hard and strong will fall” and the “soft and weak will overcome” (Lao Tsu, Tao Te Ching, trans. Gia-Fu Feng and Jane English). Perhaps Jews and Christians will be reminded of “the meek shall inherit the earth” (Ps 37:11; cf. Matt 5:5). Christians especially will remember Christ’s yielding himself to the humiliation of death on the cross as essential to his later and lasting exaltation (Pp. 2:5-11). Accordingly, Christians can confidently concur with Jenkins that flexibility has inherent vitality. But how far can we faithfully go? When does bending become breaking after all? And what all exactly are we talking about being so supple about? I would appreciate some specific boundaries being put in place, or at least a call for guidelines.

Basically, I heartily agree with Jenkins on Christian mission (see my “Revamping Pentecostal Evangelism,” forthcoming in International Review of Mission). However, I am unsure of his suggestion that now the “primary obligation” of Northern Christianity is tending to the social status and well-being of Southern Christians. While I certainly wouldn’t argue against making this an important priority, making it the primary task is problematic. And in addition, though he speaks of “the ambiguous blessings” of our economic riches and wealth, scientific technology, and even our political predominance and military might as resources we might share with less fortunate Christians to the South, we are not informed as to precisely how this might be accomplished—except to say that they ought to be “used judiciously.” My own experience with international Christians and adherents of other religions suggests “judiciously” might be putting it too mildly. For example, often Christian aid is conceived and received as a covert, and to some extent, coercive, conversionary tactic (so-called “aid evangelism”). This can be the case especially when Christians are targeted for special aid while needy non-Christians are simply passed by. Resentment and even retaliation sometimes result. Nevertheless, powerful and prosperous Christians cannot conscientiously abdicate their responsibility to share their blessings with others, and to work for world justice and peace as well. Perhaps, however, such generosity may be best offered, according to opportunity, “to all people, especially to those who belong to the family of believers” (Gal 6:10 NIV).

Whether or not Dr. Jenkins would enjoy or accept the title of “Mr. Fantastic” his work is certainly a fantastic call for Christians to accept, affirm, and embrace variety and vitality in the global Christian family through exercising flexibility. I highly recommend it for anyone interested in carrying out authentic and effective Christian mission in today’s world whether at home or abroad.

Reviewed by Tony Richie