Here is a fresh new exploration and interpretation of the history of Christianity in Asia from an amazing team of authors comprising both budding as well as established scholars. This book is one of the seven in the series on the global story of Christianity. Following the format set for the series, this volume reflects on Asian Christianity from three major perspectives—history, contexts, and communities (issues facing Christian communities).

Dana Robert’s series introduction sets the agenda of the book and underlines Christianity as a global story with the triadic themes of movement, translation, and public theology as the key elements of the story. Zina Zurlo and Mark Lamport’s preface outlines the statistics of religious diversity and Christian demography in Asia. The data ranges from historic 1900s to futuristic 2050s showing a growth from 2.3 to 11.1 percent in Christian population. Asian realities, common features, and challenges and suggestions are highlighted in Peter Phan’s brief but poignant introduction.

The first section of the book contains three chapters telling the stories of the origins and development of Christianity in Asia from the beginning to the 1500s, early eurasian exchange during 1500-1800, and the relationship of Christian mission and western colonialism during the great century of missions, respectively. In these chapters, we read about Christian expansion, persecution, development, exchange, and missionary superiority, among other themes.

The second section comprises seven chapters narrating the story of Asian Christianity primarily through geographical or regional lenses. Here we have a candid overview of the life and experiences of Christianity in West Asia (Middle East nations), South Asia (India), Central Asia (Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, and Uzbekistan), Southeast Asia (Indonesia, Philippines, and Viet Nam), East Asia (China, Hong Kong, and Taiwan), Northeast Asia (Japan and Korea), and the Eastern Pacific Rim (Brunei, Indonesia, Philippines, Taiwan, and Timor-Leste). While it is difficult to define some boundaries, the listing of Indonesia, Philippines, and Taiwan into two different regional groups simultaneously may need a rationale. Also, the section regrettably omits Pakistan and Nepal.

The third section deals with 21st century challenges in Asian Christianity. Here, Yong and Lim outline Christian engagement with major religions, such as Hinduism, Buddhism, and Islam and with Daoism and Confucianism. Wilfred highlights the challenges of Indian Christians in the face of totalitarianism and dictatorship. Lakawa analyzes the theme of global diaspora with implications for mission in Asia. Lim explores the solidarity of Asian Christians with the marginalized. Finally, Howell reflects on the need and importance of reorientation by critically engaging with secularized Christianity and decontextualized gospel. He calls for a contextual Christian living after the example of Sadhu Sundar Singh, the great Indian Christian mystic.

The book is like an ocean in a bowl, containing the vast story of Asian Christian experiences in less than 300 pages. This is a fine summary of Christianity in Asia, its origin, development, challenges, and issues. Enriched with a useful timeline, this volume is certainly a welcome addition to the Christian historians library.

Shivraj K. Mahendra, PhD

Luther W. New Jr. Theological College, India

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