The major development in modern Christianity is the unprecedented growth of Christianity in the Global South. The shifts in Christianity attest to the linguistic and cultural translatability of Christianity despite the effects of Northern trappings that shaped the formation of Southern modern Christianity. It is important to note that despite the Southern Christians’ global numbers, its disproportionately small share of global Christian income and wealth still ‘inhibit their ability to fund ministry where Christianity is growing most rapidly.’

 The growth and shifts in Christianity during an era of geopolitical shifts, which extend beyond the complex history of the spread of Christianity within the context of colonialism, are accompanied by a passion for intensive discipleship and an emphasis on developing healthy and missional churches globally. Geopolitical shifts are no longer distant headlines impacting or limiting global businesses directly through rising tariff wars, disrupted supply chains, and new trade barriers. The shifts in Christianity in an era of Geopolitical shifts counter the traditional concepts of the Church as an institution organised according to hierarchical, patriarchal, racist, and heterosexist principles. The shifts in Christianity during an era of Geopolitical shifts are about Church and leadership shifts in their ultimate reality, representing a fellowship of persons whereby ‘laity represent not mere appendages of the apostolate of the clergy hierarchy’ (Messer, Donald, 1992, A Conspiracy of Goodness, pp. 96-103).

Geopolitical shifts point to the shifts of Christianity to the Global South theology, which, according to Andrew Walls, ‘is (more) likely to be the representative Christian theology’ and global Christian practices. Walls explained that African Christianity is “the standard Christianity of the present age, a demonstration model of its character … future general reader of Church history is more likely to be concerned with Latin American and African, and perhaps some Asian, theology” than with the European and/or American (Walls, Andrew, 1996, The Missionary Movement in Christian History, p. 10). According to Walls, “The signs suggest that what Christianity of the twenty-first century will be like, in its theology, its worship, its effect on society, its penetration of new areas, whether geographically or culturally, will depend on what happens in Africa, in Latin America, and in some parts of Asia” (Walls, 2002, The Cross-Cultural Process in Christian History, p. 32). The reflection is that, for the shifts of Christianity to shape the future of global Christianity effectively, it is more than numerical growth (quantity), but ‘a more holistic understanding of discipleship and Church health (quality of their service).’

The missional perspective on geopolitical shifts regarding the shift of Christianity warns that our churches are not tombstones of the past but rather pointers to Gospel shifts, unlocking resilience and opportunity for the Church, leadership renewal, and revival. Christian mission in an era of geopolitical shifts calls for a shift from a maintenance mentality to a mission mindset in the Church, which requires conversion. Christian mission in an era of geopolitical shifts is about renewing personal commitment and faith, a renunciation of sin and evil, both personal and social.

Beyond the ecumenically oriented denominations that tended to accentuate the motifs of “changing society” and “partnership” at the expense of “saving souls,” the missional nature of geopolitical shifts unlocks resilience and opportunity to translate the essential kerygma/gospel into a cultural idiom (metrics and symbols). Resultantly, it helps to present the Gospel globally in a way that preserves its essence, a renewing translation and mutual transformation (Lamin Sanneh 1989, Translating the Message: The Missionary Impact on Culture, pp. 63-65). To be an impactful missionary or missiology under geopolitical shifts is to be bicultural, that is, inspiration and ability to understand the heart of two different cultures (the Gospel and their target culture) so that we can present the message in a way that makes sense, without diluting it (Paul G. Hiebert, 1985, Anthropological Insights for Missionaries, pp. 91-93).

Currently, the Global South church sends most of its missionaries to the nations. Smither Edward rightly explained that the ‘profile of the missionary is no longer William Carey or David Livingstone but a striking increase of missionaries from Korea, Brazil, Nigeria, India, and the Philippines. The revival that broke out in Korea in 1906 and 1980 resulted in over twenty thousand missionaries in 171 countries. The first launch of the Chinese Congress on World Evangelisation in Hong Kong in 1976 reached ‘expatriate communities in Southeast Asia, Europe, South America, and North America.’ The India Missions Association, founded in 1977, is a network of 220 mission agencies with over 50,000 Indian missionaries.

The prophecy of King David about Africa turning to God and her accelerated growth resonates with the wave of revival and how indigenous African leaders are mobilising for global missions. King David said, “Ethiopia will quickly stretch out her hands to God. Sing to God, you kingdoms of the earth; Oh, sing praises to the Lord” – Ps 68: 31-32. Christianity has become the way of life for almost half of Africa’s population and nearly two-thirds of sub-Saharan Africa. Today, many African churches have sent thousands of missionaries across the world’s continents. Latin America continues to send out missionaries across the world, with Brazilians making up the oldest and most significant Latin American mission movement.

Several factors have contributed to the nature of the twenty-first-century mission. Globalisation is increasingly networking global technology (digital media) and the economy. Digital evangelism and mission foster a global mission culture that transcends national boundaries, denominational structures, colonial jurisdictions, and hierarchies. The Church, presently in a digital age, enhances the good news with unprecedented new avenues of communication with ‘the ability and efficiency of reaching a global audience, offering hope for the hopeless with those who might not be sitting in front of a physical church.’ 

Beyond the downsides of globalisation that can lead to superficial engagements rather than deep, meaningful relationships essential for effective discipleship, missionaries increasingly leveraged its benefits for the worldwide spread of the Gospel. Global migration, including international students and relocations for work, continues to encourage Christians to take the Gospel with them to new homelands. Terrorism and other forms of violence have also contributed to global shifts.

Southern missionaries face more discrimination from local authorities because they lack the political leverage and baggage of Northern workers (Smither, Edward L., Christian Mission: A Concise Global History, 2019, Lexham Press). Many of the Southern missionaries from the majority world ‘are uniquely familiar with financial hardship and suffering, providing them endurance and pastoral sensitivity to those in similar situations globally.’ The shifts in Christianity during an era of geopolitical shifts offer missional opportunities and potentials that resonate with those of the biblical era, with potential for missional theologies, leadership, and ways of being the Church, preparing for the Second Coming of Jesus Christ.