Jacobsen divides Christianity in Asia into four regions: Islamic West Asia, Hindu South Asia, Religiously Mixed Southeast Asia, and Buddhist/Secular East Asia. The Islamic West Asia region comprises of 25 countries, and Muslims are the majority population in 23 of them. This means that the size of Christian communities in the Islamic West Asia region is considerably tiny, and it appears to be getting even smaller. According to Jacobsen, “Christians comprised five percent of the population in 1970 and about 4 percent today. Lebanon, which had a Christian majority in 1970 (60 percent of the population), is only one-third Christian today” (Jacobsen 164). However, there is one exception to common regional trend. The number of Christians within the six oil-producing Gulf nations of Bahrain, Kuwait, Qatar, Oman, Saudi Arabia, and the United Arab Emirates is actually increasing, but solely because of the abundance of recruitment’s (guest workers) who come for manual labor and domestic service. Many of the temporary workers are Christians and from the Philippines through a government-sponsored program. So in several Gulf nations, Christians account for almost 10 percent of the population. However, since the guest Christians are locked into long hours of work that are equivalent to an indentured servitude, passports are typically confiscated and workers cannot travel unless they have approval from of employers. This means that Christian guest workers almost have no impact on the religious ethos of the region, which is a majority Islamic. Guest workers have limited opportunities to even gather for Christian worship and ultimately have little to no impact on society.

The Hindu South Asia region is similar to the Islamic West Asia region in that both regions only have about four percent of the population being Christian. However, the living environment is completely different. And as Jacobsen points out about the Hindu South Asia region, “the great majority of these Christians (95 percent) live in India, where Christians are distributed unevenly across the country” (Jacobsen 165). Areas in the south, such as Kerala and Tamil Nadu are sizable in number and live quite comfortably. A similar situation exists in the northeast region of the country. However, this is not the case for Christians living elsewhere in India. They are not so fortunate. Almost 75 percent of all the Christians in India are Dalits. Dalits used to be called “untouchables” and continue to exist at the bottom of the social hierarchy. This abuse and mistreatment makes it extremely arduous to be a Christian in the Hindu South Asia region.

The Religiously Mixed Southeast Asia region is different from the previous two regions in that Christianity is general thriving in Southeast Asia. It is especially thriving in the Philippines, which now has more than 90 million Christians. And looking at the region as a whole, Christians make up about 20 percent of the population is the Philippines is included. And even without the Philippines, Christians still make up 10 percent of the total population. Jacobsen states that the Southeast Asia region “in Thailand, for example, only 2 percent of the majority Thai people are Christian, but more than 30 percent of the minority Karen people are Christian” (Jacobsen 167). Jacobsen shows that Southeast Asia tends to be overrepresented in ethnic minority groups and considerably underrepresented in the majority ethnic groups.

Out of the four regions, the Buddhist/Secular East region of Christianity, consisting of China, Japan, Mongolia, North and South Korea, and Taiwan, is growing the fastest than anywhere else in Asia. In countries like North Korea and Japan (<2%) the numbers for Christianity are significantly low. But in South Korea and China, Christianity has grown significantly over the last few decades. Christians account for almost 30 percent of South Korea’s population. South Korea also has the biggest Pentecostal Christian church in the world. In addition, six of South Korea’s eleven presidents have been Christian. Christianity in China within the last 50 years has gone from one and a half million Christians in 1970 all the way to 100 million today. However, Christianity in China remains suspect by many Chinese government officials. The government in North Korea forbids Christianity along with any other religion.

Asian Christian theology has a “triple dialogue” (similar to Ubuntu in African tradition), which guides Christian action and thinking. “Triple dialogue” involves the balancing of Christian convictions with civic loyalty; respect for members who associate with other religions, and having deep concern and care for the poor. This creates an extremely unique form of Christianity. Asian Christians hold a strong faith in civic loyalty and emphasize seeing all people as equal, focusing on the positives of life rather than the negative. Although Asian Christians are constantly in the pursuit of Christ and maintaining a loyalty to Christ, they also maintain a solidarity relationship with non-Christian neighbors. Staying in constant conversation with other religions and their faiths helps Christians to be respectful and be open to other religions, which peacefully allows everyone to freely believe what they want to without the heavy pressure to radically change or convert to a different religion. In addition, occasionally the different beliefs overlap and are similar in some way to one another, which helps support the idea of having communication and respect for other religions. The harmony, peace, and mutual respect obtained by the Asian Christians experience with other religions through this “triple dialogue” is a large part of Asian culture in general and even existent in other Asian religions such as Buddhism and Taoism. The emphasis on inter-connectedness and community seems to power the aspects of these beliefs and culture, and when Christianity can respect other religions and work with them, a peaceful unity is available for people to experience as they live in contentment and satisfaction with one another.

Jacobsen pointed out that Western Christians tend to see and point out the differences before similarities when it comes to comparing religions. Western Christianity can learn from Asian Christianity in this particular way so that they are more aware about people of other beliefs and be open to the idea that there may actually be similarities between different religions. The one concern is that this should not be taken to the extreme, as we should not expect all religions to live in community together and not try to convert one another, because unless someone is a universalist, all people believe that their particular religion is true, meaning that they must help bring people to their religion, even if it is someone who associates or believes in a different religion. I think that Western churches and Christians have a tendency to do this type converting in an aggressive and non-respectful way that is not understanding of other religions or cultures. There are definitely some positive things that could come from Western Christianity adopting ideas from the “triple dialogue.” If Western Christians desired a balance and harmony, seeing everyone as human beings that deserve respect and kindness, then those harsh and aggressive conversion conversations and attempts could be much more relational and peaceful. Asian Christianity appears to see people for who they really are and acts accordingly. Asian Christianity respects other beliefs and religions and works to live alongside them while striving together for the benefit of the community.

Jacobsen outlines four regions in Asia to make it more easy to explain them with brevity: Islamic West Asia, Hindu South Asia, Buddhist/Secular East Asia, and Religiously Mixed Southeast Asia. Each of which are the settings of very different versions of the Christian experience. In Islamic West Asia the Christian community is minuscule comprising about 4 percent of the population, and many of those people are probably quite afraid of the thought of ISIS or another terrorist organization insisting that they leave their homes or stay and face violent persecution. I imagine it is extremely difficult to hold religious beliefs that clash with those who are in charge of the government (or more ominously, those who are in charge of the military). The demographics of that area do not bode well for the expansion of Christianity in that region, the governments are almost all intently Muslim and so any sort of resurgence in the Christian faith would have to come by way of the deposition of said governments which is not the right course of action (in my personal opinion). The situation is not much different in Hindu South Asia, the persecution is less publicized most likely because US media wants to frame Islam as the bad guys so they don’t pay any mind to persecution from other fronts but it is just as real for the people living in those areas. In Hindu South Asia the Christian population is about the same as Islamic West Asia, 4 percent, however sizable portion of the Christian population live “normal” lives in mostly Christian communities but a large majority of the Christians in this region, 75 percent, are Dalits, who in the old caste system would have been called “untouchables”, so their lives are much harder and they are subject to institution discrimination based on the families they were born into. It is because of the remnants of this archaic caste system that I don’t believe that we will see a large spike in christian converts in Hindu South Asia anytime soon, it would take almost wholesale cultural and systemic overhaul and that just can’t happen on a stage as large as India. One area where we could see a spike in Christianity is in Buddhist/Secular East Asia, Christianity in this region is growing faster than anywhere else in Asia and the population of Christians is at about 10 percent. The upside in this area is that Christians are not subject to violent persecution as they are in a few other places but the persecution they face is mostly political. Finally in Religiously Mixed Southeast Asia Christians have a sizable population, about 20 percent but on the whole in this region Christianity is overrepresented in minority groups and very underrepresented in majority groups, places like Thailand and Malaysia are only 2 and 1 percent Christian respectively. This over-saturation in the ethnic minority population has made it more difficult for widespread evangelism to take hold.

The triple dialogue consists of a balance of Christian convictions with civic loyalty, respect for members of other religions, and concern for the poor. The idea of civic loyalty stresses the focus on the positive and successful aspects of their cultures and nations in general, their respect for the practice of interfaith dialogue makes for a more religiously fluid society and a greater understanding of people as dynamic beings which helps us to sympathize and empathize with people in their communities. This is a huge aspect of Asian christianity and provides it with a much more communal feel than the Christianity most people experience elsewhere in the world.

I think the biggest thing that the West can learn from Asian Christianity is to redirect our focus from inwards to outwards. I see far too often people who are Christians because they think it will benefit them and very rarely do I see people who focus their faith on benefiting others with their actions. I think that if there was a more communal view of Christianity in the West it would not be mistaken for the bed of corruption and bigotry that’s taken for today.

Jacobsen identifies four different religious regions of Asia: Islamic West Asia, Hindu South Asia, Religiously Mixed Southeast Asia, and Buddhist/Secular East Asia. Christians make up about 4% of the population in both West and South Asia, but they live vastly different experiences in these places. The Christians in West Asia are generally poor, immigrants, and looked down upon. Conversely, South Asian Christians live either in tight-knit communities and hold a much higher status in general society, or they are a part of the castless population at the bottom of the totem pole. Southeast Asian Christians are generally a part of minority groups, so much that is now common for members of secular minorities to convert to Christianity to better align with their marginalized identities. East Asia has the fastest growing Christian population throughout Asia, but different states react differently to Christian identities there. Most notably, South Korea has a huge, respected Christian population, while North Korea persecutes their Christian population.

The “triple dialogue” of Asian Christianity refers to the joining of nationalism, religious tolerance, and care for the poor. Throughout the entire Asian continent a strong sense of national pride is assumed amongst citizens. This ties into the strong sense of community and group identity that exists in a lot of cultures outside of the west. This expected nationalism makes way for what is often a much more tolerant Christianity than that of the west. When it is assumed that everyone strives for the greater good of their neighbors and their country, the various religions of those neighbors tend to seem less important. The survival of such a wide variety of cultures and religions throughout Asia is testament to the power of religious tolerance. In a continent with such high population levels and close-knit communities it makes sense that Asian Christians would take on the duty of helping the poor even more readily than many western Christians.

The most obvious lesson to take away from Asian Christianity is the theme of religious tolerance. Throughout the entire west Christians are uncomfortable and even violent in their reaction to interfaith discussion and interaction. This is a huge barrier to progress that we must work to move past, and many parts of Asia set an example that we could stand to learn from. Aside from this I find that Asian Christianity seems also to be more dedicated to implementing the ideals of Christ, which is something that many western Christian sects have wrongly moved away from. For Christianity to be relevant I believe it’s population needs to practice what it preaches.

Asia is such a massive continent that it is hard to talk about it as a whole in general terms. It is diverse in every way imaginable, from people and language to landscape and climate. Jacobsen divides Asia into four subcontinents or regions to make generalizing more manageable. These four regions are the Islamic West Asia, Hindu South Asia, Religiously Mixed Southeast Asia, and Buddhist/Secular East Asia. Each region is different geographically and demographically, allowing us to examine Christianity in Asia more effectively.

The Islamic West is primarily a Muslim region, as the name would suggest. Christian presence in the area has decreases over the last few decades, with the exceptions of a few small countries. Christians in Lebanon went from around 60% of the population to just one third of the population. An increase of temporary guest workers in some countries has increased the Christian population a little bit, but this increase isn’t significant enough to expect big change in the future.

In the Hindu South Christianity is scarce as well. Only about 4% of the population is Christian. The majority of these Christians live in India, and live relatively comfortable lives. There are, however, a large number of Christians that are seen as “untouchable” in parts of India and get treated as the bottom of the social hierarchy. This mistreatment makes being a Christian difficult in much of Hindu South Asia.

The Religiously Mixed Southeast Asia is significantly more Christian than the previous two regions. The Philippines is home to around 90 million Christians, and Christians make up 20% of the region’s population as a whole. In this Southeast region the Christian population is significantly bigger in minority ethnic groups, and barely existent in the majority ethnic groups. For example 2% of the Thai people are Christian while over 30% of the Karen people, another ethnic group in Thailand, identify as Christian.

In the Buddhist/Secular East Christianity is growing the fastest. In countries like North Korea and Japan the numbers are tiny, but in South Korea and China Christianity has grown significantly over the last few decades. Christianity is relative in Chinese government because of its recent growth, and in North Korea the government forbids Christianity along with any other religion.

Asian Christianity is distinct from the other forms we have seen throughout the world. Asian Christians have a theology called “triple dialogue” that, much like Ubuntu in the African tradition, guides their Christian thoughts and actions. This “triple dialogue” places an emphasis on harmony and balance that leads to a respect other religions and beliefs. They stress civic loyalty, which causes them to see other people as equal, and focus on the good and successes of life rather than the negative and shortcomings. Staying in conversation with other religions and faiths helps Christians to be respectful and open to other religions, allowing people to believe what they want freely without pressure to convert or change. Sometimes the different beliefs overlap and are similar to one another, which is reason for more connection and respect. The harmony that Asian Christians experience with other religions by this “triple dialogue” is a large part of Asian culture and other Asian religions such as Buddhism and Daoism. Inter-connectedness and emphasis on community fuels aspects of those beliefs and culture, and when Christianity can respect that and work with that, a peace is available for people to experience as they live in harmony and balance with one another.

Like Jacobsen said, Western Christians like to point out differences before similarities. I think Western Christianity can learn from Asian Christianity in this way, so that they are more aware of people of other beliefs and understand that there may be some similarities in other religions. Now, this can be taken too far, and I don’t think that we should expect all religions to live in community together and not try to convert one another, because in the end one religion or none of them are true, not all of them. Western Christians have a tendency to do this converting in a less than kind way that isn’t understanding of other religions or cultures. If Western Christians desired a balance and harmony, seeing everyone as human beings that deserve respect and kindness, then those conversion conversations could be a little less crass. Asian Christianity sees people for who they are: people. It respects other believes and lives alongside them while pushing together for the good of the community. There are definitely some things the West could learn from this “triple dialogue.”

Jacobsen discusses the four different regions of Christianity in Asia and labels them as Islamic West Asia, Hindu South Asia, Religiously Mixed Southeast Asia, and Buddhist/Secular East Asia. In West Asia Muslims are the dominant population, and Christians make up about 4% of the population today. Most of the Christian population of West Asia are located around the oil-producing Gulf nations. Most of these Christians are immigrants from the Philippines who work as indentured servants and generally treated poorly.   Hindus are the majority in South Asia, and Christians comprise of about 4% of the population. Christians living in Kerala are respected and generally have high social status whereas Christians living in the rest of India are typically Dalits who have no caste and are at the bottom of the hierarchy. Christianity in Southeast Asia makes up about 10% of the population. In Southeast Asia Christianity is overrepresented in the minorities and underrepresented in the majorities. This means converting to Christianity is another way of contributing to minority group identity. In East Asia Christianity is growing rapidly and is approaching 10% of the population. The environment for Christians varies in each country and can hit opposite extremes mainly in North and South Korea. In South Korea Christianity is well accepted, and six of eleven South Korean presidents have been Christian, but communist North Korea is Atheistic and persecutes Christians.

Asian Christian theology is a ‘triple dialogue’ that involves the balancing of Christian convictions with civic loyalty, respect for members of other religions, and concern for the poor. Balancing Christian convictions with civic loyalty leads Christians to realize what is good in their culture and that their culture can work with Christianity. This part is especially important because politics can change drastically, and Christians have a history of persecution. Realizing that one’s own culture can work with Christianity relieves the threat of being assimilated by a different culture. Respect for members of other religions emphasizes respect for other beliefs no matter how different or similar. This is a necessity because of the overlap and variety of religions and sects in Asia.   Concern for the poor is always important in Christian religion being that Christianity is a religion for the underrepresented. If one helps the poor out of a tight spot, they will have new converts.

Asia has a very different way of thinking than the west and it is shown in their interpretation of Christianity. Though Asians practice Christianity differently, the western societies could learn something from it. Asians view the world through the lens of relationships instead of objects. This could be very useful if incorporated in the west. This would help westerners to remember that not everything is so objective. Asian Christians are extremely patriotic and willing to stand along beside those who are different but also willing to stand for their country. Though the west is patriotic, it is hardly tolerant when it comes to patriotism and standing beside someone from a different religion. Finally the west could learn that there is no specific or correct way to practice Christianity. The great part about the religion is that it can be incorporated into almost any culture.

Asian Christianity is separated by four geographic regions in Jacobs writings. These four regions are: Islamic west Asia, Hindu south Asia, Religiously mixed southeast Asia, and Buddhist/secular east Asia. The Christian population in Islamic west Asia is at four percent and is continually getting smaller. Many of the Christians that reside is west Asia today and are in the more populated christian communities are “guest workers” that often come from the Philippines for labor and domestic work. They reside in the gulf nations that produce oil. Life for these Christian workers is that of never ending servitude. Once working in the country they are payed low wages and often have their passports stripped from them, unless there employers grant them travel. Like west Asia Christians in South Hindu Asia only take up four percent of the overall population. However they live a much different lifestyle than those in west Asia, Those in south Asia live in more populated communities of Christians and have a higher social status. Christianity is thriving is southeast Asia. The Philippines itself has 90 million Christians. Christianity is over represented in the minority groups, and thus conversion has become a way of identity for those minorities. Secular east Asia has the fastest growing population of Christians in Asia, with the population growing with a nine percent increase over the last 40 years. The quality of life is quite different in the different states throughout east Asia however. This is show through South and North Korea. In south Korea Christians are highly respect and six of South Koreas past eleven presidents have been Christian. In north Korea however, the state is committed to atheism and Christianity is forbidden. In the other parts of secular east Asia conversion of religions is seen as punishable by death. Jacobson seems hopeful for Christian growth throughout Asia as they contain 400 million Christians, which is 100 million more than North America, yet only ten percent of their population is christian. This allows room for much expansion in the future. Even though there is room for expansion and Christian populations are overall growing in Asia, Jacobson brings attention to the fact that further growth may cause tensions with government.

The triple dialogue Jacobson references in Asian religion is the Christian theology in Asia to do their best to harmonize civic loyalty, retaining respect for those in other religions, and concern for the poor. This creates a unique form of Christianity. Asian Christians hold a strong faith in civic loyalty and constantly are reminding the majorities in Asia of that. They are constantly looking to achieve and remain having loyalty to Christ while continuing to have solidarity with their non-Christian neighbors and governments. Another thing that differentiates Asia from other Christian populations is Unlike North America, and other western countries it is common for Christians to hold conversations with people of different faiths and show them respect. In their dialogue with those of other religions they are casual, informal, and nonreligious all that matters in their dialogues with other religious groups is representing the gospel in action.

I think the west could learn the interfaith etiquette of those in Asia. Like Jacobson said the west still gets uncomfortable when they converse with those of other religions, and because Christianity is so prominent in North America it is not something that we often have to do. It could be beneficial to learn to communicate with all religious groups and not just learn to live side by side with them but create friendships and treat them the same as those who share your religion.