Providing a global writers’ roundtable to speak into the challenges of world mission today Connections The Journal of the WEA Mission Commission

SPECIAL EDITION

Europe advertisement Connections Special Edition Editorial

Table of contents

Travel Information 3 Bill Taylor Europe…from the heart and for Christian Workers From the heart and mind of the editor 4 Darell Jackson mind of the editor Europe, religious context

7 Jeff Fountain We re-affirm our high calling as the WEA Mission Commission So we rightly ask a few salient The Mission Commission of World Living as people of hope to focus on the ever-expanding extension of the Kingdom questions, and surely you have Evangelical Alliance is deeply com- more: mitted to church and mission to, 12 Ruth Robinson of God. We want to respond to cutting-edge concerns of the within and out of Europe. We Mega trends in Europe missional people of God—the church on the move in all of its • why has Europe slipped to a commit to serve the national mis- lesser missional category in sion movements—older, new and forms and empowering by the Spirit; serving within cultures and recent decades? Who labeled it emerging—in their task. We also 18 The Economist: cross-culturally; near and far; local and global; evangelizing so “Christian” that it moved into commit to serve the missional The West and Islam and discipling; proclaiming and serving; praying and the shadows? What happened networks existing and emerging in to Europe in a useful (though Europe. We long to see vibrant, missiologizing; weeping and sowing. 20 Jonathan Ingleby perhaps disproportionate) focus vital and viable mission move- on the limited architecture of the ments in the nations where they Europe, Britain & America, extracting a European 10-40 Window? do not exist. voice from the historical debate And with those passions we focus ing Christian presence and vibrant • what does it mean to be the on Europe—a singular missional Christian advance. All of this and missional citizens/people of God And thus we commend to you 22 Kees van der Wilden experiment and challenge. so much more. in Europe, and for those who this special European Connections have moved to Europe for the issue. It’s actually our second Issues facing mission to Europe from a colonial perspective Europe evokes such a diversity of It was Christian anthropologist Paul sake of Christ…or employment? European focus (see the October responses—ancient and modern, Hiebert who first gave me the • does any Christian group have 2004 issue). But in this case we 25 Friedeman Walldorf Christian/post-Christian/anti- insight of Europe as the western a monopoly on church growth are thankful to Greater European Towards a contextual mission theology for Europe Christian, western branch of edge of ancient Asia. In that light in Europe? What is the track Mission for their commitment ancient Asia, rich heritage, emigra- we study the impact of the Christian record of the charismatic/ to co-publish this special issue, tions and immigrations, multi-cul- faith which bifurcated Asian his- Pentecostal sector compared and for Anton Smeele and his 28 Rob Hay tural, Renaissance, Reformation, tory. While the Gospel in those to that sector which would not publishing vision. We are deeply Beyond the Preamble, searching for God in a You have more options then you think when it comes Counter-Reformation, cradle of early Centuries traveled both East share that theology? grateful to Redcliffe College and to graphic communications. Concept to mailing. secularizing Europe democracy as well as Fascism and West, it was the Western thrust • what might it mean to be Encounters, their E-zine, for the From newsletters and magazines to books. and Marxism, extreme national- which permanently changed history, empowered Evangelicals in rich content which we pass on Local and global. And anything in between. 32 Greater Europe Mission - Ruth Robison isms, two world wars, declining cultures and worldviews. Perhaps Europe today, with a robust and to the global MC readership. We birth rate, beauty of peoples, today we will witness the revival of thorough Trinitarian theology and hope to feature a country or region Europe’s Spiritual journey cultures and geographies, hope the Eastern thrust of the Christian missiology? each year in the future, with the and despair, secular and spi- faith, for Asia has more practicing • what lessons come for European 2007 focus set on China. 34 Richard Tiplady ritual and neo-pagan, growing its disciples of Christ there than in the Christians from the church in The end of the world as we know it Eurabian and Islamic face, declin- totality of greater Europe. other geographies, especially the Meanwhile, may this issue encour- Global South? age and challenge you and may • will immigrant Christians (wheth- it provide fruitful reading and 36 From Encounters er legal or not) become a new response to our fellow reflec- beachhead for vital evangelism tive practitioners with a heart for Empower your communications, budget and efficiency. E-zine of Redcliffe College William Taylor is Check out your options. Contact Peter Bronsveld at the Ambassador at and new churches in Europe, or Europe. << [email protected] 37 Hope Awards large of WEA and its will they focus primarily on their Mission Commission. own populations in Europe? Warsaw 2006 Born in Latin America, • what dimensions and models he and his wife, of the emerging church have 38 EEA: Yvonne, served for 17 something to teach European Christians? Is God finished with Perspectives on the European Union years before a move to the USA. the ancient/future, historical He is the father of model seen in Anglicanism? 42 Book review by Doug Mitts three adult GenXers • what will be the diverse faces of The Cube and the Cathedral: Europe, America, and born in Guatemala. the new churches in Europe? Will Politics Without God God the Spirit revisit Europe with another revival? 3 Europe Connections Special Edition FEATURE

In this article Rev. Darrell Jackson uses stories from all over Europe to describe Europe's spriritual situation. common response was, ‘No, I just wanted quarterly journal of the Russian Orthodox grants. Mandarin and Cantonese are used by to own a copy!’ A survey conducted at the Diocese of Sourozh, Bishop Basil refers to the USA trained pastor. It makes us wonder if its religious context can be described at all. same time revealed that only 33% of the the increase in the numbers of citizens of • Frej is a French-speaking Algerian academic Dutch population regards itself as Christian. the Former Soviet Union living in the UK, who has taught with Michel Foucault and • I visited a trendy clothes store and on enter- and the corresponding increase others. Since 9/11 he has felt the ing were surprised to be greeted by a bleed- in attendance at Liturgy at the need to reconnect with Islam as a ing heart Jesus, a Madonna and Child, and a Cathedral in London. The Rev Darrell Jackson way of working for moderation and Crown of Thorns. Not as religious icons, but Liturgy is now more likely to reform. As a ‘cradle-Muslim’ with as style icons, borne on the sleeves, chests, be celebrated in Russian than only nominal convictions he feels in and quilted padding, of jackets, t-shirts, and in the English that was commonly used for some small way responsible for the radicali- other items of clothing.4 Russian émigrés until the collapse of the sation of Islam. He connects with colleagues • Consider French fashion designer MFG Soviet Empire. who feel similarly in London, Paris, and who, in March of 2005, displayed the highly • The Chinese church in Helsinki is a first elsewhere. Europe provocative advert featuring a female ‘Last generation congregation of those who came • Iranian refugees are regular worshippers at Supper’ on the billboards of Neuilly, near to faith since arriving in Helsinki. Awareness the Church of Scotland in Budapest. Several Paris. French Courts considered the advert to of the Chinese situation is not particularly of them have been baptised, having gone have insulted, ‘the religious feelings of Roman relevant for them. Their church reflects the through the baptismal preparation course. Catholics’ and banned it from public display. social strata of the Chinese community in Possessing a baptismal certificate is a useful the religious context • In the May 2005 edition of Sourozh, the Helsinki, particularly the ‘waves’ of immi- step along the way to a residency visa but

Stories • Roman Catholicism in Poland contributes to Catholics and Evangelicals. "Without doubt the highest reported rates of church attend- there are fewer people but they are more • Gabor Kovacs is a bright, engaging and arti- ance (78%) and belief in God (97%). In active," he reported. "We are beginning to culate Hungarian in his mid 30s. He laments Spain and Italy the situation is not quite the see a new way of being the Church which the lack of religious education in his youth. same, due to the perception that the Roman is less about organising members and more He is influenced by the secular atheism of Catholic Church has supported too closely about helping them to witness in contempo- his youth and the secular capitalism of his successive Right Wing Governments. rary society."2 early career. He feels sure that religious belief • In ‘secular’ France, a 2003 survey revealed • Most Britons describe themselves as and practice will probably help but he is too that 32% of people who described them- Christian despite not attending church regu- busy to take it too seriously. selves as ‘Christian’ had recently returned to larly, a BBC survey has found. More than • The National Synod of the Church of the faith. Ten years previously that figure had two-thirds of the 1,019 respondents said Norway met during November 2005. The been only 13%.1 Jean-Claud Gillebaud is a they were Christian, but only 17% regularly main theme of the Synod was ‘En misjon- leading French intellectual whose critically went to church. Almost 75% of the respond- erende kirke’ (A Missionary Church) and acclaimed book, Refounding the World: the ents said the UK should retain Christian val- the tension between being an ‘open’ (or western Testament begins with a quotation ues - including 69% of Jews, and nearly 50% volkskirke’) and a ‘missionary church’ was from the Psalms and has a chapter on the of Muslims, Sikhs and Hindus. (Source: BBC acknowedged for the first time in such a Apostle Paul. In essence the book is a plea IMC Faith Poll 14th November 2005) public way. for France to re-examine its Judeo-Christian • The tragic death of Theo van Gogh is a • The Conference of Protestant Churches in roots. The French equivalent of Forbes or reminder of the power of religiosity to Europe (CPCE) recently finished its report Fortune magazine published an article in stimulate both a strong aversion (van Gogh’s 'Evangelising – Protestant perspectives for August of 2003 titled, ‘God – the stocks are work) as well as strong sympathies (van the Churches in Europe 2004'. Dismissed rising’ noting the surge of interest in religion Gogh’s assailant). I would also draw atten- by some as too pragmatic and practical ( = and spirituality and its impact on the busi- tion to the launch of the new Dutch version not sufficiently systematic) it is nevertheless ness and educational worlds as it displaces of the Bible. I visited the Netherlands two an interesting departure for the paedobaptist secularism. days after its launch on the 27th October, Churches in membership of CPCE. • In October 2005, the head of the Reformed 2004 but could not obtain a copy in the • The Czech Republic is statistically the most Church of France, the Rev. Marcel Manoel local bookstore in Amersfoort. They had atheist of all European countries (only told people gathered in Switzerland for the already sold out.3 As a part of the launch 39% believe in God) yet has the second executive Committee of the World Alliance the Queen read Genesis 1:1-10 on prime highest rate of belief in telepathy (73%, of Reformed Churches, that the decline in time national TV, featured in a five hour only surpassed by Lithuania at 79% - ‘the importance of traditional feature on the Bible. A friend, standing in Lithuanians are 'God-believing telepaths’) family ties to membership in his Church had line to buy his copy, asked other purchasers Source:EVS 2001 been replaced by numbers of disillusioned whether they would be reading it. The most 4 5 Europe Connections Special Edition FEATURE

some still attend the weekly Bible Study and • Following the arrival of missionaries from diaspora (from all continents) that suggest The story of Jesus has been the single greatest influence in shaping Europ's past. Why should we not expect it to free lunch. There is evidence that for some, a major US mission agency, to work in the need for Christians with a deep appre- conversion is genuine. the established Baptist congregation of ciation and understanding of working across be the single greatest influence in shaping Europe's future? • Evangelical optimism. An evangelical congre- Skopje, Macedonia, the missionaries felt the cultural boundaries, to engage with diaspora gation has been established in France every Macedonian leadership was not adequately churches on behalf of national churches. eleven days for the last thirty-five years.5 stressing doctrinal Calvinism. The controver- This has an obvious relationship to the pres- Peter Brierley suggests that the evangelical sy provoked a split and the Mission Agency ence of non-European missionaries working churches are those that are more likely to be notched up its first church plant; Skopje in Europe growing in the UK. now has two Baptist churches! • There are significant populations of 4th • For the last two or three years the European • In Moscow 2004 I visited the Director of world European peoples (Sami, Roma, Missionary Councils & European Missionary Going Together, a youth organisation that Ingrians) often not widely known outside of Alliances have met together as a gesture some have described as Putin’s Komsomol. their national context. of solidarity and a desire to seek deeper The Orthodox Patriarchate co-operates with • There are signs that Eastern Orthodox co-operation. An EMC member is helping the organisation because it stresses the Christians are able to appreciate the spir- fund an EMA programme. The Conference importance of culture for the proper educa- ituality and missionary zeal of Western for World Mission and Evangelism invited tion of young (elite) citizens of Russia. Its Christian missionaries (and vice versa) but the full participation of Evangelical and three catchphrases are, “Professionalism”, this requires a deep commitment to humble Living as Pentecostal mission leaders in 2005. “Morality”, and “Patriotism”. Culture in and mutual learning. This is an important • Religious Trends6 shows that France overtook Russia (Dostoyevsky, Pushkin, etc.) is influ- pre-requisite for more effective evangelisa- Kenya last year as the leading destination for enced by Orthodox Christianity and young tion/christianisation of parts of Central and British mission agencies. Operation World people are taught to respect Orthodoxy. Eastern Europe. estimates some 3,690 cross-cultural mis- The programme has a secular basis and it • There are signs that a renewal of sionaries working in Europe. 69.4% of US & appears that the main agenda is the political Ecclesiopraxis is being led by the need to Canadian funded mission personnel working education of young people. engage more effectively in mission in the in Europe are either North American citizens complexity of contemporary Europe. or non-nationals in the country of operation. Analysis • There are increasing number of religious This leaves 30.6% who are indigenous mis- freedoms being won in former communist People of Hope sion workers. • There is widespread evidence of decline in countries although this will continue to • Religious Trends notes the increasing num- Church attendance require monitoring carefully for some time bers of denominations in the UK since • There is widespread evidence of decline in to come. 1977. There were 97 in 1977, by 2005 patterns of ‘orthodox’ Christian belief • The implication of determining ‘Spiritual there were 270. In 26 European Countries • European religious identity appears to security’ to be synonymous with ‘National This is the bold and unconventional notion of substream in history. What sort of woman was Tomorrow’s Europe will be shaped by the there are a total of 81 different Reformed demonstrate the greatest resilience when it security’ in Russia is likely to have consid- ‘Living as People of Hope’, a book of grand themes she? What sort of mystic, fringe movement did basic beliefs of tomorrow’s Europeans. Max Church Denominations, the UK and the is understood as a component of cultural erable bearing upon the impact of Christian with practical and local application relevant to she represent? Weber’s dictum, ‘ideas have consequences’, Netherlands manage 31 between them. identity. mission. << much of the western world. Primarily the book implies that lifestyle flows out of worldview. • Europe’s churches are networked in multiple • There are a number of crises within the his- aims to offer biblical reasons for hope for Europe, And what I was doing listening to her Our ideas about ultimate reality, about God, ways. The EEA, CEC, CPCE, CCEE, are just toric Protestant ‘volkeskirke’ within Europe, our lands and our towns and cities. gobble-de-gook?! Maybe I should politely nature, the supernatural, human personhood, a few of the acronymic organisations that with decreasing revenues from Church tax, excuse myself from this conversation, I won- our origins and the afterlife, all shape our life- networks churches within Europe. decreasing numbers of people willing to pay PART ONE sketches the challenging situation of dered. I was out of familiar territory and style, our priorities, our values, our morals and • The Alpha phenomenon is Europe-wide. By voluntary Church tax, and a reassessment of Europe at the start of the new millennium. should play safe. Danica was challenging our relationships, all are products of our 2005, 6,336 courses had been run in 41 historic Church-State relationships. Within some of my deepest beliefs about worldview. European mainland countries with a further these churches, the Church of England’s PART TWO responds to the question: how can we God and reality. Besides, evangeli- Jeff Fountain 7,234 in the UK. Some European evangeli- ‘Mission-shaped Church’ report is being recover faith, hope and vision for the future? cal mission leaders didn't usually What belief systems could shape cals remain wary of charismatic elements, reasonably widely read and appreciated. In meet in hotels with pagan feminists, tomorrow’s Europe? In broad catego- and some may incorrectly perceive it as some quarters there exists a refusal to face The following is based on excerpts from Part One. did they? ries, the options are surprisingly few. In fact, we Roman Catholic, for example in Croatia. facts and the declining revenues is leading to Europeans have already dabbled in virtually all • The Czech Republic is one of the most athe- financially-driven mission audits. WHILE TRAVELLING to the Balkans This encounter, which I describe in several of them. What are these options? And how have ist European countries whilst Slovakia is one • Within the nations of Europe, the com- in the summer of 1999, I had a bizarre and chapters, led to our discovery of an under- they shaped Europe over the past 2000 years? of the more religious. plexity of multi-culturalism is matched by provocative encounter with a woman named ground labyrinth in Budapest. We embarked What options are we Europeans likely to choose the complexity of multiple variations on a Danica whose worldview was very different together on a journey together through the for the immediate future? What sort of Europe sacred-secular spectrum. Simultaneously, as ENDNOTES from my own. Frankly, she ‘rattled my cage’. different phases of European history in those could result from these options? a continent, Europe can be described as pre- 1 Tennant, A. ‘The French reconnection’, in Christianity subterranean corridors, phases representing the secular, secular, post-secular. Some countries If men are from Mars and women from basic worldviews that Europeans had adopted Rev Darrell Jackson, Today March 2005, p29 Vacuum are experiencing ‘La revanche de Dieu’ in 2 ENI-05-0791 ‘French religion faces new future 100 Venus, well, this woman seemed to be from and then discarded in turn: animism, theism Researcher in rather obvious ways. years’ Ecumenical News International email News Pluto! Describing herself as a 'pagan, Jungian, and materialism. Over twenty years ago, Francis Schaeffer European Mission • Christians committed to inter-faith dialogue service, 18th October 2005 feminist, archetypal psychotherapist', Danica warned his audience at the Amsterdam Free and Evangelism, need to recognise that contemporary Europe 3 ENI reported that 200,000 copies were sold in four was urbane, articulate, sophisticated, well-read In so doing, Danica opened my eyes to University, ‘If we fail to root western society Conference of days. ENI 10th November 2004 European Churches & may demand a dialogue that is inter-ideo- 4 See the fashion website www.g-sus.com and self-assured. Yet she was deadly serious realise that our journey towards tomorrow’s back into biblical values, the easy days for Elder in a Church in logical (for example, between faith and secu- 5 Ditto, p30 about everything she was telling me: about the Europe may well be a turbulent ride - back to Christianity are over.’ I still feel the sense of Central Europe. larism) rather than inter-faith. 6 Halman, L. & Riis, O., Religion in Secularising Society, Mother Goddess, a golden age of matriarchy the future. foreboding with which those words struck me, • There are a myriad of Churches of the Brill: Leiden, 2003 p11 free from gender-bias, and Europe’s pagan for I was sitting in that lecture theatre. 6 7 Europe Connections Special Edition FEATURE

In the early nineties, euphoria and opti- encounter in Budapest, exposing my unpre- and evangelised much of medieval Europe. enced the Graeco-Roman, Celtic and Germanic mism still lingered in Europe after the fall paredness to engage with pagan spirituality, I What attracted pagan Europeans to their mes- cultures of Europe; but also of how European For I know the plans I have for you, of communism when Sir Fred Catherwood embarked on a reading programme of books sage then? How could it happen again? Christianity had embraced many old pagan described Europe as ‘a house swept clean’. new and old. practices. David Burnett's Dawning of the pagan declares the LORD, This veteran statesman of the British and The Bible itself assumed new currency For the first time in my life, I began to moon had been sitting on my shelf unread for European political scenes, a former vice- as I realised in a fresh way how much God's read the Greek myths. As well as catching several years, until my return from Budapest. plans to prosper you and not to harm you, president of the European Parliament, was self-revelation unfolded against an animistic, glimpses of what it would mean to live life in With whetted interest I read of how this book addressing fellow evangelical leaders on the pagan background. No, God was not caught the belief that gods and goddesses controlled about modern pagan culture in Britain resulted plans to give you hope and a future. first occasion of what has since become the off guard by paganism. However new it may be one's fate, I was fascinated to discover some from his meeting with a white witch on a BBC annual New Europe Forum. The ominous for me or for the modern western Church, it parallels to the story of Jesus. panel discussion. Jeremiah 29:11 implication of this biblical phrase was not lost was nothing new for the God of the Bible, the on his listeners. Not only did Europe face the Lord of history. C. S. Lewis saw in pagan Greek classics Burnett set out to understand the beliefs and promise of a new future free of communism; communication bridges for the gospel of Jesus practices of the pagan community. He submitted it also faced the prospect of 'seven other Thomas Cahill's Hinges of History series Christ. So a natural choice to read was Till we his manuscript to some leading pagans for their spirits' re-possessing the house. A spiritual reminded me of the role played by two have faces, his ‘pre-evangelistic’ adaptation of comment. They said he was the first non-pagan vacuum could not be sustained. monotheistic minorities, the Jews and the Irish the myth of Cupid and Psyche. who had really understood them. They asked if Celts, in shaping Europe's values and world- they could use his book themselves! Books view as it emerged from polytheistic pagan I returned with fresh motivation to Anton We have this hope cultures . Celtic monks joyfully transmitted the Wessels' Europe: was it ever really Christian?, a Danica's beliefs were reflected in many of In the months following my cage-rattling good news from one pagan people to another, study not only of how Christianity had influ- these pages. as an anchor for the soul,

Options firm and secure. advertisement I found my dog-eared copy of Schaeffer’s It enters the inner sanctuary behind the curtain, He is there and he is not silent, unopened for many years. At university I had struggled to find where Jesus, who went before us, a framework to integrate my personal Christian faith and experience with my academic studies. has entered on our behalf. Schaeffer's books had been lifesavers for me. In this modest volume, Schaeffer answered the Hebrews 6: 19-20 basic philosophical questions of life with the biblical revelation of a personal, infinite God.

I read again Schaeffer's oft-repeated state- ment that, while there are many possible Reality Matrix The first option, the personal-finite quad- details, there were only very few answers to rant of polytheism: 'a pantheon of gods and any of the great questions of life. I began to visualise a matrix based on these goddesses'. We are familiar with this option two statements, with vertical and horizontal from biblical story backgrounds, for the deities My thoughts drifted back to the labyrinth axes intersecting to create four quadrants: the of Babylon, Persia, Greece and Rome controlled in Budapest. I imagined walking again through impersonal-finite; the impersonal-infinite; the the affairs of men and women. those corridors, reliving those worldviews that personal-finite; and the personal-infinite. had shaped the lifestyles of earlier Europeans: This was Old Europe's worldview, the view animism, theism and materialism. There you have it, I thought: four basic of reality shared with variations by the Celts, options. What worldviews did these four quad- the Angles and Saxons, the Franks, the Slavs The options, while with variations, indeed rants represent? What answers did they each and the Vikings. Some of the days of the week were few: Everything either had an impersonal give to life's basic question about meaning? are still named after such gods (Wednesday or a personal beginning. Ultimate reality was About a moral framework for life? from Woden, Thursday from Thor, etc.). either finite or infinite. The great dilemma with finite gods, how- For more information and how to order: ever, is that they are not big enough. Plato, www.initialmedia.com Schaeffer points out, understood the need for or absolutes, or nothing has meaning. Without Jeff Fountain has been director for YOUTH WITH A MISSION absolutes, no sufficient basis for morality send us an email: EUROPE since 1990, and is one of the initiators of HOPE FOR exists. But the gods were finite, and their [email protected] EUROPE, an evangelical initiative promoting networks and plat- behaviour reflected human foibles writ large. forms across Europe. Originally from New Zealand, he and his Dutch wife Romkje have three adult sons, and live in Heerde, the The panoply of gods may answer the need Netherlands. He authored the book Living as People of Hope, for diversity, but cannot meet the need for released in Holland this September 2004. Further information see unity. Some New Age teaching also belongs in www.initiaal.nl. It is also available in Dutch: ISBN 90-74319-40-8 this quadrant. Often however, New Agers tend www.initialmedia.com to 'mix-and-match' between the personal-finite and the impersonal-infinite, between polythe- 8 9 Europe Connections Special Edition FEATURE

personal ism and pantheism. Danica on the one hand teaching, express this worldview. Schaeffer Correspondingly, we can note that the biblical spirituality or non-biblical spirituality, talked of personal dieties like Artemis/Diana, notes that the use of the root 'theism' in 'pan- monotheism /atheism diagonal reflects the theism and animism. Which will it be? and a personal spirit guide, while on the other theism' falsely connotes a personal deity. He predominant western thought over recent cen- polytheism monotheism hand talked of a pantheistic Mother Goddess, calls it 'pan-everything-ism'. The starting point turies. This is the axis where we in the church Could it be that post-modern rejection many gods one God spirit of the universe. is still impersonal, and thus can give no mean- have felt most at home. Most of the evange- of Enlightenment values may be leading us Babylon Judaeo-Christian ing or significance to the diversity of reality. listic efforts and apologetics of the European back to Pharoah's court and a confrontation Greece Islam Ultimate reality under polytheism is the Morals also have no meaning, as everything in church have been directed towards the unbe- between the God of Moses and the pagan gods Rome spirit world. 'pan-everything-ism' is finally equal. lieving materialist, attempting to prove the of new age and new science? Celte reality of the spiritual realm and of God. Vikings The second option, monotheism, is the When we start from the impersonal, we Ready or not? view that ultimate reality is found in one per- arrive quickly at the human dilemma: why Yet very little attention has been given to sonal-infinite Divine Being. The character and should there be any meaning? Humankind is the 'eastern' diagonal in Europe. New pagans, Remember the Y2K scare? The question finite infinite person of God is the moral absolute of the lost. Humankind remains a zero. Personality is like Danica, are not 'unbelievers'. They believe then was, are we ready for the new millen- universe. The Triune Godhead answers both reduced to the impersonal. passionately in the spirit realm. Pagans are not nium? January 1 2000 has long since passed. atheism pantheism the need for unity and diversity. unbelievers in the reality of the spirit world. But the question still remains: "Is our enter- no gods or God everything is God What ultimately matters under pantheism They are not atheists. 'Signs and wonders' will prise – the church – ready for the new millen- Here we can find answers for the basic is feeling and consciousness. Whether through not necessarily impress them about the spirit nium? Are we really ready for the major shifts Enlightenment Eastern questions of meaning, significance and mor- mind-bending drugs, meditation, spiritual world any more than Pharoah's magicians were happening in European and western society? Rationalism als. Both men and women are made in God's ecstasy or sexual experience, objective reality impressed by Moses - at least, in the initial Or will we remain stuck in a time warp, back image, and hence have a personal beginning, is denied and experience and consciousness stages! Somehow they need to be convinced of in the twentieth century?" impersonal and infinite significance. elevated. the truth of that spiritual reality. The Reality In the light of everything we have said Ultimate reality under monotheism is a Ultimate reality under pantheism is con- This shift of perception of ultimate reality thus far, is there hope for Europe in the twen- Personality. sciousness. to the 'eastern diagonal' among Europeans will ty-first century? require major changes in the way we conduct our The third option moves us into the imper- The polytheism/pantheism diagonal in evangelism and engage with pagan spirituality. I believe there is. In Part Two of Living sonal-finite option, materialism: This is the the matrix represents the traditional eastern as people of hope, I posit ten imperatives for option of atheism: there is no God nor gods. worldviews. We could lump these together, as The future of Europe will depend on God’s people to follow and apply that can help This is the option of rationalism, and of the New Agers themselves seem to do, and call the which view of ultimate reality prevails as the us recover faith, vision and hope for Europe secular society that had dominated the west- combined category animism, using that word twenty-first century unfolds. Europeans have tomorrow. ern world in the twentieth century, as a logical in its broadest sense. We learnt earlier that most recently rejected the materialistic view outcome of the Enlightenment. this was the belief that the physical or natural of reality. That is what post-modernity is all • if we dare to dream boldly about God’s will world was ‘animated’ by the spiritual or super- about. Post-modern Europeans are open to for our town, our country, our continent of But talk of meaning, significance and natural world. spiritual reality. That leaves a choice between Europe; morals becomes meaningless when our start- ing point is impersonal, when humans can be • if we dare to be honest about the sins and reduced simply to 'slime plus time'. How do mistakes in the church past and present, the particulars, individual objects or beings, rejecting the Wormtongues of pessimism have any meaning or significance? No answer and despair; has ever been given to that. • if we dare to remember what God has done When materialistic westerners have talked in the past, and look to see what God is up about morals, they have been living off the to today; memory of the Christian past, plucking the fruit of the fruit of the fruit of biblical values, • if we dare to allow the fullness of the gospel of as Schaeffer often expressed it. If we begin the Kingdom to radically change our lifestyle; with the impersonal, we can only talk about • if we dare to embrace and accept our respon- preferences, but not rights and wrongs. sibility for the future of our communities;

Only matter matters. Non-matter doesn't • if we dare to be open for changes in the matter. church both biblical and relevant to twenty- first century culture; Ultimate reality under atheism is physical matter. • if we dare to begin working together – local- ly, nationally and over the borders – so that The one remaining option is that imper- the church of Jesus Christ will be as ‘an sonal-infinite quadrant is that of pantheism: arrow sent out into the world to point the 'everything is God'. way to the future’,

The ancient Eastern religions of Hinduism ...then we will be living as people of hope. << and Buddhism, as well as much New Age 10 11 Europe Connections Special Edition FEATURE

th st Western societal values – as both initiator and The years which bridge the 20 and 21 centuries mark a turning point in global relations. Mass imitator – is in a unique position. communication, the wide-spread influence of multinational company money, unprecedented acts of terror In conjunction with these forces, but par- and new movements of immigrants are all part of the changing way in which we think about ourselves as ticular to Europe, are two major trends which civilizations, as nations, as communities and as individuals. The slow and constant transformation of how we squeeze the population and its organizations from two sides. These two major players are, see ourselves affects the patterns of communication with others, and the metamorphosis of our communication first, the unprecedented scope of immigration patterns impacts the concept we have of ourselves of non-European Muslims, and, second, the demographic reality of a shrinking population. (Pipes 2004, in Robinson 2004:68)

The influx of peoples is not new, but the realization that the flood will greatly affect the population mix is a more recent phenom- enon. In France, where the second religion in the country is now Islam, sociologist Farhad Mega-trends Europe Khosrokhavar reports that: "The problem of a French Islam only started being posed in the late 80s. Until then, Muslims were geographi- 1999-2004 cally part of France but in every other ism adhered to by European govern- Ruth Robinson Granted, the arrival of non- respect they remained foreign." (Le ments and populations is not com- European, Muslim peoples is much Quesne 2000, in Robinson 2001:23) patible with an arriving people group more evident in Western Europe, which does not, traditionally, recognize any but will continue, as well, to impact the ten There are an estimated 12 million separation of Church and State. (Ford 2005, in newest members of the EU to the east (as of ot unlike its role as the birthplace of individual is so valued, the individualism legal age limit for a girl having an abortion) Muslims living in the mainland European Robinson 2005:74) This collision of political May 1, 2004). Central and Eastern European Reformation and Renaissance, Europe that really characterizes us is of a very stand- (Gorman 2000, in Robinson 2000:21)(Daley Union1 area today: (“EuroIslam” 2004, in expectations will be particularly explosive in countries will not experience the pressures of Nplays an integral part in these waves ardized and impersonal character.”) (Giorgi, 2000, in Robinson 2001:29)(Bryant 2003, Robinson 2004:66) 2.5 million in Germany, France, where the right to practice secularism immigration in the same fashion as the West. of change. Due to the impact of globaliza- Liana. “Constructing the xenophobic sub- in Robinson 2003:59) 5 million in France and 1 million in the and religious neutrality is historically “sacred.” In fact, at times, events and population shifts tion, many influences affecting the European ject,” in Pohoryles 1994:235) • the disintegration of respect for the institu- Netherlands. There is no question that the (Sabatini 2003, in Robinson 2004:65) within these mostly former-communist coun- continent are found in other Western cultures • the privatization/individualization of reli- tion of marriage (Ester et al. 1993:98, in balance of the population in Europe is shifting tries may actually be the source of pressure and, in a lesser way, (Ester et al. 1993:110, gion, with the individual choosing from Robinson 1999:5) slowly but surely away from one traditionally The degree to which Europe succeeds or exerted on Western Europe. (Power 2001, in in Robinson 1999:5) in many other cultures a smorgasbord of options (Dobbelaere • acceptance of same-sex unions (Graff 2004, of European heritage and toward a majority of fails to deal with the challenge of integration Robinson 2001:25) around the globe. (For the purpose of this 1993:26) (Hervieu-Leger 1998, in Robinson in Robinson 2004:72) those who are of non-European descent. of its variant peoples will define its future. discussion, the “West” will be defined by the 2000:13)(Sandstrom and Herberts 2000, in • the redefining of the work place through There are hundreds pouring into Europe, The new eastern border of the EU, fall- national boundaries and cultures of North Robinson 2001:30) more “by contract,” short-term positions, As we discuss the issue of a changing literally packed into boats, some embark- ing between the Baltic countries and Russia, America, Europe, Australia, New Zealand • a consistent appreciation of, and interest in, offices at home and the wide use of long- demographic in Europe, the dividing quality ing on fatal voyages in an effort to reach its between Poland and Belarus, between Slovakia and partially, South Africa; the West is basi- the supernatural (though church attendance distance collaboration by way of the Internet of religion must be mentioned. This element shores. (Ratnesar 2000, in Robinson 2001:28) and Ukraine, between Hungary and Romania, cally a “European-American civilization.”) is down in major, traditional denominations) (The Irish Times 1999, in Robinson 2000:15) of societal value systems cannot be ignored as Though not all of these newest immigrants between Serbia & Montenegro and Bulgaria and (Huntington 1996:47) (Bryant 2002, in Robinson 2004:65) (Chu • increased urbanization (Burtenshaw 1991 we talk about immigration, enlargement of the are from a Muslim heritage, those multitudes between Greece and Turkey, lies down what Though many young people in other 2003, in Robinson 2003:57) (Bruni 2003, and Quilley 1999, in Robinson 2000:8)(Pile European Union1 and the success or failure of who are, and the second- and third-generation Huntington calls “The Eastern Boundary of nations, including Japan, India, Brazil and in Robinson 2003:60) et al. 1999, in Robinson 2000:14) (though integration within the peoples of Europe. Muslim families already settled in European Western Civilization,” dictated by “the logic of Argentina, are taking on the trappings of a • a move by governments toward seculariza- a plague of “shrinking-city syndrome” is countries, will create Europe’s greatest societal civilizations,” those invisible borders stemming globalized culture of music and fashion, the tion (Whelan 1994:31) (though civilizations projected to sweep the world as urban birth As this process unfolds, the inexorable upheaval in the coming decades. (Huntington from affiliation with one of the world’s major deep-rooted values of these “non-Western” tend to group around religious affiliations rates continue to drop) (Theil 2004:58) link between culture and religion is one of 1996:36) religions. (Huntington, 1996:161) National societies are not yet experiencing the great as they define their unique identities) • inter-generational conflict partially due to the elements which makes this population boundaries decided upon at the conclusion of upheavals that are felt rippling through the (Huntington 1996) the rapid rate of societal and technologi- shift and the arrival of thousands of non- These streams and waves of immigrants, the First and Second World Wars sometimes societies of the West. • a tendency by these same leaders toward cal change (Szakolczai and Fustos 1998, in Christian immigrants so volatile. (The thesis both legal and illegal, can be divided into cut right through the middle of a cultural peo- Among the striking global influences nationalism (though ideals of regional coop- Robinson 2000:8) of this paper does not ignore that hundreds of several unique groups, but are typically seen ple group. At times, and especially in former which are reshaping Western society and value eration are encouraged) (Naim, Gonzalez • a “West versus the rest” global polarization immigrants from Europe’s former colonies are to flow from east to west and from south to Eastern Europe, artificial, geographic, national systems, we find the following: and Moisi 1999, in Robinson 1999:6) (with the U.S. playing a perceived “unilat- bringing back with them a Christian fervour north. Those coming from the former Soviet borders have been outlined on a map, creating • a belief that there are no longer moral abso- eral” role) (Huntington 1996:36) and revitalization of the Church.) Though Union arrive in Eastern Europe. Sometimes a new conglomerate of people groups from very • individualization (Ester et al. 1993, in lutes linked with a post-modern pluralism Europe, as a whole, seems to have rejected its they stay; more often they keep moving west. different cultural and religious backgrounds. Robinson 1999:2) of values (Young 1997:480, in Robinson These influences are striking at the heart Christian roots, even the “religion” of secular- Schlesinger writes, “nervous eyes are cast to Immigration, the major transforming fac- • an increasingly fragmented and lonely soci- 1999:3) of Western civilization across the globe and the Southern Mediterranean and towards the tor affecting Europe today, is complicated by ety (Ester 1993:165, in Robinson 1999:5) • the liberalization of laws controlling medi- effectively remoulding the contours of its mores. 1 This region is the wider definition of Europe includ- east of the German frontiers…” in reaction another factor: that of falling birth rates among (Whelan 1994:6, in Robinson 1999:1) cal-ethical issues (such as a lifting of the Europe, originator of this particular brand of ing UK & Ireland, Russia as far as the Urals, Iceland, to “Europe’s current demographic panic.” typically European families. The arrival of immi- • the myriad of personalized choices for indi- ban on human cloning, the legalization and civilizational ideals and an active member in the Norway, Switzerland, Bulgaria, Romania, the Balkans, (Schlesinger, Philip. “‘Europeaness’ – A new grant workers has been suggested by some to viduals (though “in a society wherein the “redefining” of euthanasia and lowering the group which currently is on the give and take of etc., and into the east with Ukraine and Belarus. cultural battlefield?” Pohoryles 1994:47) be the “answer” to the problem of a declining 12 13 Europe Connections Special Edition FEATURE

European population by filling the employ- shift and influence each other in new ways not tor of re-ideologisation. (Michel, Patrick. challenge of multiculturalism in Europe. tion by burning. (Crumley and ment void. But, at the same time, it becomes experienced before. “Religion, democracy and change,” Smith 2002) the great “problem” without a ready answer. Pohoryles 1994:117) Daniel Pipes writes in his New York Times In light of recent tides turning Existing European peoples, though they may European enlargement is causing and article, “Muslim Europe: Ready or Not Here to the political right, what will be not want to fill the job vacancies which the will continue to cause ripples in employment In view of this wide variance in world It Comes” in August, 2004. “As Christianity Europe’s continuing response to mass of immigrants are filling, also may not care distribution and unemployment, waves of dis- views and accompanying tensions between falters, Islam is robust, assertive, and ambi- the growing challenge of dealing to live side-by-side with those of non-European sension over farm subsidies and an outright these two historical enemies, whose “indica- tious,” (Robinson 2004:68) (Spencer 2004, in with the immigrants knocking at origin who do not learn the local language and tsunami of discussion over just how these 25 tive feature” is religion, a relevant question is, Robinson 2004:71) her doors and with those already are clearly not assimilating into the mainstream historically and culturally disparate nations will “Are Europe and Islam compatible?” (Whether living on the continent? Second- of a traditionally European society. decide on a common future. Europe sees itself as basically secular or Part of the challenge, in practical terms, is and third-generation immigrants Following the acceptance and signing of a Christian, the question is still applicable, as the very concept of authority which a religion now enjoy the right to vote and The tension created by the presence of European Union constitution (which has yet to the effect of Christian traditions and values are has over its adherents, whether or not they see will certainly have considerable large groups of immigrants whose own birth be ratified by the various populations and gov- engrained in the laws of the land, including themselves as being particularly religious. In political influence in the coming rates tend to be high, usually choosing to live ernments), upcoming, European Commission those basic values of democracy, freedom of fact, religion and cultural identity often become elections. in cultural enclaves amongst themselves, cer- agenda items include: the power of the presi- speech and human rights for all.) interrelated to the extent that one cannot be After the brutal and dramati- tainly fuels anxiety and anger in the existing, dency, national sovereignty, a common security extricated from the other. For example, saying cally pro-Islamic killing of filmmaker Theo Van grant groups grow in parallel to the existing, more traditionally European population, and force and/or foreign policy, economic cohesion, A current discussion, which highlights one is Catholic in Ireland does not necessarily Gogh in the Netherlands late last year, this traditional culture, looms large as the numbers adds urgency to the finding of solutions to the tax reform and the viability of continent-wide, some of the issues related to this question of mean he or she believes what the Church seat- small but progressively influential country (with of immigrants keep climbing and as the values challenge of integration in Europe. Data show EU services directives. (Schmid 2000, in whether Europe and Islam are compatible, is ed in Rome teaches; along with other values, it 6% of its population Muslim and with some of the “new majority” start to take precedence Muslim families are growing at a much faster Robinson 2000:19) (Carter 2005) that of the possibility of Turkey joining the EU. means that you are loyal to a united Ireland and 30,000 new Muslims arriving every year) hard- in certain police “no-go” areas in Europe’s bur- rate than are existing, European families. In Though accession talks have begun for Turkey, that you are not pro-British (or Protestant). ened its soft line on entrance of non-European geoning, urban areas. fact, excluding all immigrant numbers, Europe’s Treading water in this transitional sea controversy is raging in the Union. “The unac- immigrants. (de Borchgrave 2004, in Robinson birth rate figures, on the average, are in the which is Europe, how can we cull out what are ceptability of Turkey for EC [EU] membership One element of this authority which 2004:72) Though the populist reaction has gener- negative. (Drozdiak 2000, in Robinson 2000:7) some of the complicating factors involved in because of its Muslim character periodically a religion can hold over those of a certain ally, in the past, been a tolerant one, it is now the challenge of integration and multicultural- resurfaces” in the context of discussions on the cultural background, is that of the concept But as some governments are tightening characterized as one of rising dissatisfaction A natural consequence of negative popula- ism? Is Europe’s experiment at multicultural- “assimilability of Muslims.” “This,” Schlesinger of right and wrong: the enforcement of the their borders, others, like Spain’s new lead- which feeds on isolated cases of outright tion growth in an era in which life expectancy ism bubbling out of the confines of the original says, "links into the much broader issue of the statues of the religion, otherwise stated, the ership, are granting amnesty to thousands, discrimination and persecution. The reaction is rising, is the general shift away from a youth- structures within which it was meant to stay? position of Islamic minorities in Europe and law. In North America, as Canada prepared to handing out legal residency and work status of a minority cross-section of the existing, dominated society to one which is “top heavy,” Some have come to the conclusion that the obviously poses the question of the relations enforce Islamic law, or Shari’a, in late 2003, to those already living in the country. There is traditional European population has swung with increasing numbers in the over-65 slice task is too complicated and that the experi- between being Muslim and being European". Canadian judges planned to give legal sanction no consensus “across the board” in EU deci- wildly towards racism. A EuroBarometer survey of the population. Chisholm writes, “By about ment is a failure: that multiple cultures cannot (Schlesinger in Pohoryles 1994:45) to disputes between Muslims. (Wente 2004) sion-making circles on how to handle the chal- reports that “41% of respondents are of the 2010, those aged over 60 will outnumber those coexist. (Kubosova 2005) Among Muslims, the concept of a body of laws lenge of the immigrant wave. Not only are the opinion that there are too many people from aged under 20[...].”) (Chisholm 1998:153, in Cardinal Ratzinger, (now Pope Benedict which governs the practical issues of life is an numbers daunting, the not-so-simple logistics minority groups in terms of race, religion and Robinson 1999:2) This, of course, is causing In his essay on “Constructing the xeno- XVI) whilst still the Pope’s trusted spokesman, accepted reality. But theocracies do not exist in of processing the applications are a miniscule culture living in their country.” (“Racism and shortfalls in the pension coffers, tightening phobic subject,” Giorgi comments that, “…the said in an interview with Le Figaro magazine, “Christian” Europe. (Flood and Frey 1998, in hurdle in comparison to the huge task of Xenophobia in Europe” 2001:44) Giogi pro- the screws on the continent’s national social process of unification [within the EU] keeps that Europe is a continent bound by both Robinson 2000:14) integration of these peoples into the European vides what he sees as the logical link: he writes systems and increasing the sense of tension felt stalling as a result of the diversity of views and culture and geography and, in this sense, is re- society. (“Spain’s Amnesty Program” 2005, in that the rise in racism across the continent amongst the continent’s peoples. approaches.” And in the same way, he says, presentative of a continent which is completely The very negation of ties to Christianity Robinson 2005:74) suggests an “incompatibility of life-styles and “multiculturalism…is proving problematic.” “other” to that of Turkey. What reasons are at the governmental level in Europe, noticed traditions.” (Giorgi in Pohoryles 1994:230, The movements of people onto the conti- (Giorgi in Pohoryles 1994:228) given by the Vatican? The wars and evidence in the blatant and controversial omission of Some German politicians want to take the quoting Balibar and Wallerstein 1991:92) nent of Europe from without are also affected The primary factor stalling unification and of history, alone, should point to the fact that any mention of Christian influences or roots route of “tolerance,” which, according to the by other political changes from within. The integration (and at times a debilitating one) is “melding the two continents would be a mis- in European history in the text of the new Chief Executive of the huge German publisher Right-wing, nationalistic political parties issue of integration of non-European Muslims the fact that two major world religions, that of take,” says Ratzinger. Turkey, he says, thinks European Union constitution, sheds clear light Axel Springer AG, should be labelled “cow- are gaining seats in the law-making bodies of into traditional European society is related Islam and Christianity, along with their con- of itself as a secular country, but still “rests on the fact that the impact of the meeting ardice.” In a recent commentary in Die Welt, the continent’s nations. (Wallace 2000/2001, to that of European Union enlargement to flicting ideologies, are coming head-to-head. on Islamic foundations” and should consider of two cultures is not only one of Christian Dapfner writes, in Robinson 2001:25) Their xenophobic agen- the east and the integration of the “new 10”: (Sancton 2000, in Robinson 2001:23) Michel coalescing with other, neighbouring nations in vs Islam, but is rather one in which the very "A substantial fraction of our (German) das reach past immigrants with non-European Estonia, Latvia, Lithuania, Poland, Hungary, writes that religion, their own region with whom they would be question of whether Europe sees itself as Government, and if the polls are to be heritage into settled communities of Jews the Czech Republic, Slovakia, Slovenia, Malta "serving especially as the most indicative compatible in the foundations of their identity. Christian has to be tackled. believed, the German people, actually within their midst. (Cohen 2000, in Robinson and Cyprus (Greek portion). Muslim popula- feature of the presence of tensions at work (de Ravinel 2004, in Robinson 2005:74) believe that creating an Official State 2000:16) There is a general feeling in many tions within the enlarged “Europe 25” will also in society, appears as a formidable vec- In the “Christian West,” Muslim leaders “Muslim Holiday” will somehow spare us countries in Europe that “immigrant ethnic History speaks to fundamental differences are horrified by the decadent, godless style of from the wrath of the fanatical Islamists." identities ‘threaten’ or ‘challenge’ national between Islam and all other religions, not unlike dress, advertising and male/female relations (Dapfner 2005, in Robinson 2005:73) identity.” (Rex, John. “Ethnic mobilization in the conflicts between Christendom and all from which they want to protect their children a multicultural society,” Pohoryles 1994:214) Ruth Robinson has lived in Europe since 1984 with her husband other religions. This meeting of people groups and young people. They are clearly in favour of In an effort to allow unique cultures to Those who are “other” – not like us – are to and family, working in ministry with Greater Europe Mission in within the geographical boundaries of Europe putting into practice Muslim standards of mod- flourish within the host culture, there has not be contained, to be set aside as second-class France, Belgium, Ireland and Germany. She is editor of “ambas- is not only a collision of religions and cultures esty. In the extreme, in some notable instances, been a push by European governments to citizens, if we let them be citizens at all. sador’s briefing,” an on-line synopsis of social trends and news- (both heralding claims of exclusivity), but is male-dominated Islamic communities in low- demand that imams and other Muslim reli- This confusion over its own identity, then, behind-the-news articles from across the continent. http://www. also a confrontation of religious fundamentalism income, high-rise buildings have become a law gious leaders learn the local language, which is at the root of a general unease Europe has gemission.org/News/AmbassadorsBriefing.asp found within Islam butting up against the rise unto themselves, punishing girls who choose could help pave the way for open dialogue about the possibility of integrating those whose of secularism in the West. This confrontation, to wear Western clothing and associate with within their local communities. The impact on identity is radically “other.” Ford says, acted out in many ways, is at the heart of the European boys through gang rape or immola- the host society of letting the minority, immi- "Buffeted by the crosscurrents of secular- 14 15 Europe Connections Special Edition FEATURE

ism, Christianity, and Islam – and mindful a sense of identity within a group that is most third generation immigrants struggle to find The forces of societal upheaval and change ment and cultural grouping in mind, we see edges keep separate any blending but which of a history of religious violence – they like themselves. Rex says, “…they are the bet- new identities, some group together around in Europe will move forward with or without contrasting ways in which Europeans and its compliment each other [Europeans] are wrestling with their values ter able to defend themselves collectively if what is familiar; many become religiously ori- the consent of its population, that is certain; immigrants could react to each other. These • like an explosive, chemical reaction, the and identity as never before". (Ford 2005, in their pre-migration identities are preserved.” ented in new ways in the face of a challenge to however, the participation of those on all sides disparate people groupings may end up violent consequence of acidic attitudes of Robinson 2005:74) (Rex in Pohoryles 1994:215) their sense of a cultural identity. Mosques are of the debate and from all perspectives can, in racism and xenophobia not only places of prayer but have also become some way, shape the outcome. • like vegetables in a soup whose greens, reds and • like pigments in a van Gogh self portrait As the inhabitants of Europe try to sort Reactions within the immigrant commu- cultural centres for the teaching of the Koran. As we consider the future direction of yellows get mashed into a rich, brown stew whose distinct hues blend in subtle shading out their identities and nations attempt to nities, more or less unorganized, range from Europe, various approaches to multicultural- • like multi-coloured threads in a rug with as one moves away from the subject… define themselves in light of the influx of thou- the militant to the political with a middle At times, in some quarters of Paris, cars ism which have developed across the globe interwoven pieces of rug wool dipped in sands of immigrants becoming citizens, the ground attempting to be forged by a hybrid are blocked as the narrow streets fill with can be highlighted, here, through the use of varying dyes Only in retrospect will we see what path British Prime Minister Tony Blair, has identi- of “EuroIslam,” a reaction to the radical fun- prayer rugs, and hundreds of shoeless, Muslim several analogies. With each unique social ele- • like beads on a necklace, beads whose hard the people of Europe have taken. << fied the extension of links between different damentalist response by some of Europe’s men facing east touch their foreheads to the religious communities as a priority for the next Muslim leaders who feel the need to “distance ground in the direction of Mecca. It is said SOURCES: millennium…between Christians, Muslims themselves from militant Islam but not want- when visiting the area surrounding the Sacré and Jews in particular. (The Daily Telegraph ing to abandon their faith, a faith that sup- Coeur on one of Paris’ prominent hilltops, that Balibar, E. and I. Wallerstein, trans. by C. Turner. Race, Flood, Christopher and Hugo Frey. “Questions of Rex, J. “Race and Ethnicity in Europe,” Social Europe, 1999, in Robinson 1999:2) ports Western democratic values but is less one could mistake the place and think they Nation, Class: Ambiguous Identities, Verson, London, decolonization and post-colonialism in the ideology Chap.6, Addison Wesley Longman Inc., New York, 1998. dependent on Middle Eastern doctrines.” were in North Africa: no French heard spoken, 1991, quoted in Pohoryles, 1994. of the French extreme right,” Journal of European Robinson, Ruth (ed.) ambassador’s briefing, Nos. 1-74, One certain key to the outcome of the (“EuroIslam” 2004, in Robinson 2004:66) no Western dress seen, fragrant spices and col- Bruni, Frank. “Faith Fades Where It Once Burned Studies, Vol. 28, Parts 1 and 2, University of Surrey, 1999-2005, www.gemission.com. continent’s dilemma has to do with dialogue. ourful cloth swirling in foreign mystery. Strong,” The New York Times, October 13, 2003. Bucks, England: Alpha, 1998. Sabatini, Marco, trans. by Donatello Osti. “Europe Is Bryant, Lisa. “‘Mercy’ Killing Prompts National Dialogue Ford, Peter. “What place for God in Europe?” The Confusing Church and State: an Islamic perspective,” The ability to be in dialogue with those unlike Cardinal Ratzinger in his interview with in France on Euthanasia,” Voice of America News, Christian Science Monitor, January 22, 2005. an interview with Mahmoud Salem Elsheikh, an ourselves, to try to see another way of thinking, Le Figaro, linked the rise in fundamentalism Muslim immigration, particularly originating September 26, 2003. Gonzalez, Felipe. (Prime Minister of Spain from 1982- Islamic researcher, www.CAFEBABEL.com/en/article. to attempt to let the identity of “Europeaness” among Muslims in Europe with the “unrelent- in North Africa and Turkey, and the dwindling/ Bryant, Lisa. “Survey Finds Growing Spirituality in 1996) “European Union and Globalization,” Foreign asp?T=T&Id=965, January 8, 2003. change, will be the key to whether integration ing secularism” found on the continent.He aging of Europe’s population are inextricably European Youth,” Voice of America News, Paris, July Policy, No. 115, The Carnegie Endowment for Sandstrom, Hakan and Kjell Herberts. En Vag (One and/or multiculturalism will work for Europe. suggests that Muslim fundamentalism is actu- interrelated trends. We read that in order for 27, 2002. International Peace, Washington D.C., Summer 1999. Way), a Christian magazine in the Swedish-speaking Listening, taking the time and energy to clearly ally “provoked” by secularism. He said: Europe to sustain economic growth and fuel Burtenshaw, D., M. Bateman, and G. Ashworth. The Graff, James. “The Fight Over Gay Rights,” Time regions of Finland, Number 7-8, 2000. communicate opinions and points of view, "This is all about a certain rejection that beleaguered pension packages, it must let thou- European City: a Western Perspective, David Fulton Europe, November 1, 2004. Schmid, Thomas. “Verheugen: the Wrong Man for the Publishers, London, 1991. Hervieu-Leger, Daniele. “Secularization and Religious Job,” Frankfurter Allgemeine Zeitung - English Edition, reigning in racism and discovering national this world has chosen, one which refuses sands of immigrants into the work force. But, Carter, Richard. “Chirac re-opens attack on ‘unaccepta- Modernity in Western Europe,” in A. Shupe, and p. 3, September 6, 2000. identity in the process, will all be paths on the God and respect of that which is holy, a ultimately, it is this one issue, that of the integra- ble’ services directive,” EUobserver, March 16, 2005. B. Misztal (eds.), Religion, Mobilization and Social “Spain’s Amnesty Program Attracts Thousands,” road toward finding creative solutions to the world which feels totally autonomous and tion of Muslim peoples into European society, felt Chisholm, L. “A crazy quilt: education, training and Action, 1998. EUobserver, February 24, 2005. immense task ahead. The steps we take in this which no longer knows the innate laws as a “clash of civilizations,” which has become, social change in Europe,” Social Europe, Chap.7, Kubosova, Lucia. “Rising number of Europeans think Spencer, Robert. “Europe Will Be Islamic By The End direction of dialogue, as Evangelical leaders, will applying to the individual human being, and will continue to be, the major spur prodding Addison Wesley Longman Inc., New York, 1998. there are limits to multiculturalism,” EUobserver, of the Century,” Human Events, [email protected], hopefully be bold and outspoken ones. a world which has reconstructed man the continent into social upheaval. (Naim 1999, Chu, Jeff. “O Father Where Art Thou?” Time Europe, March 16, 2005. September 16, 2004. June 8, 2003. Labi, Aisha. “Crossing Cultures at Stockholm’s House Szakolczai, A. and L. Fustos. “Value Systems in Axial according to his own mental schema. This in Robinson 1999:6) (The Wall Street Journal Cohen, Roger. “Influx of Jews in Germany Raises of Faith,” Time: Fast Forward Europe, pp.30-31, Moments: a comparative analysis of 24 European Islamic leaders in France are talking with loss of a proper sense of the sacred and Europe 2000, in Robinson 2000:7) Debate on Limits of War Guilt,” International Herald Winter 2000/01. Countries,” European Sociological Review, 14(3), French Jewish leadership. Racist attacks have of the respect of others provokes an auto- Tribune, pp. 1 and 5, Paris, August 7, 2000. Le Quesne, Nicholas. “Islam: France’s Second 211-229, October 1998. plagued both communities. Perhaps they have defensive reaction in the heart of the Arab One thing is certain. The integration dilem- Crumley, Bruce and Adam Smith. “Sisters In Hell,” Religion,” Time, p. 66, June 12, 2000. Theil, Stefan. “The Shrinking Cities,” Newsweek, p. 58, more in common with each other these days and Islamic world. A profound mistrust is ma facing Europe is not going to disappear, and Time Europe Magazine, Paris, November 24, 2002. Moisi, Dominique. (Deputy Director of the Institut September 27, 2004. than either group has with the existing French expressed here in the face of such a loss neither are all the non-European-looking faces The Daily Telegraph, October 30, 1999. francais des relations internationales) “Dreaming The Wall Street Journal Europe, p. 1, January 7-8, 2000. Dapfner, Mathias. “Europe – Thy Name Is Cowardice,” of Europe,” Foreign Policy, No. 115, The Carnegie Wallace, Charles P. “Exploring the True North,” Time: culture in which their peoples are trying to sur- of the supernatural, which is perceived as which have become ubiquitous reminders. Die Welt, January or February 2005. Endowment for International Peace, Washington Fast Forward Europe, pp.14-19, Winter 2000/01. vive. But as was the case with European reaction being a great decline for the human race. Daley, Suzanne. “Abortions by the Pill Under Watchful D.C., Summer 1999. Wente, Margaret. “Life under sharia, in Canada?” www. to the invasion of Iraq in the spring of 2003, Forced secularism, therefore, is not the Confronted with a volatile mix of cultures, Eyes: RU-486 is Not Magic,” International Herald Mulrine, Anna. “What is Islamophobia?,” U.S. News & youmeworks.com, May 29, 2004. the populace can be pulling in a diametrically proper response to the terrible crisis and religions and languages, those finding them- Tribune, p. 2, October 6, 2000. World Report, January 6, 2005. Whelan, Christopher T. (ed.) Values and Social Change opposed direction from those who create public challenge of religious fundamentalism…" selves living in Europe in the 21st century will de Borchgrave, Arnoud. “Muslim Extremism Erupts in Naim, Moises, ed. “Who is Europe? - making sense in Ireland, Gill and Macmillan Ltd., Dublin, 1994. policy, in that case specifically, the heads of state (de Ravinel 2004, in Robinson 2005:74) need to be part of discovering what it means to the Netherlands,” The Washington Times, November of the New Europe,” Foreign Policy, No. 115, The Young, J. “Left Realist Criminology: radical in its analysis, of Britain, Italy and Spain. Just because the lead- be “European.” Whether they take an active or 15, 2004. Carnegie Endowment for International Peace, realist in its policy,” Chapter 13, The Oxford Handbook de Ravinel, Sophie, trans. by R. Robinson. “Identifying Washington D.C., Summer 1999. of Criminology, Oxford University Press, 1997. ers are talking does not mean the general popula- How do these divergent paths, these passive role, each one will influence the road Turkey with Europe would be making an error,” Pile, Steve, Christopher Brook and Gerry Mooney (eds.) tion of either the Muslim or the Jewish (or the various expressions of Islam in Europe, cross ahead. As Schlesinger writes, “Like it or not, excerpts from an interview with Cardinal Joseph Unruly Cities? p. 249, Routledge, New York, 1999. “Ambassador’s briefing” is a regular e-journal review traditionally European community) will be willing or meet or veer off in completely differing Europeans are both observers and participants Ratzinger, right-hand man to the Pope, Le Figaro Pipes, Daniel. “Muslim Europe: Ready or Not Here It of trends, attitudes and changes in European society, to listen to a point of view other than their own. directions? Are certain elements within the in the present transformation of their conti- Magazine, pp. 32, 33 and 34, August 13, 2004. Comes,” The New York Times, August 23, 2004. with a view to their impact on ministry. Current and European, Islamic community, and in particular nent.” (Schlesinger in Pohoryles 1994:33) Dobbelaere, K. “Church involvement and seculariza- Pohoryles, Ronald J. (ed.) European Transformations: archived editions are available through www.gemis- The immigrant communities themselves are the more radical side of Islamist extremists, tion: Making sense of the European case,” in E. Five Decisive Years at the Turn of the Century, ICCR sion.com. Ruth Robinson, editor. Barker, J. A. Beckford and K. Dobbelaere (eds.), International, Avebury, Hants, England, 1994. dealing in their own ways with the challenge of making use of their presence in “democratic” My thesis, then, is in keen agreement with Secularization, Rationalism and Sectarism, Clarendon Power, Carla. “Women of the New Century,” Vision verses: integration though, typically, immigrants from Europe? Some worry that the extreme elements Rex when he writes that, Press, Oxford, 1993. Newsweek, pp. 14-18, January 8, 2001. North Africa and Turkey arrive in disadvantaged and those purporting Islamic instruction in the Drozdiak, William. “Germany’s New Multicultural Citizens,” Quilley, Stephen. Urban Sociology lecture, University “We are therefore Christ’s ambassadors, as though circumstances. World Pulse reports that many public schools are taking advantage of the free- "Arguably the most important problem in The Washington Post Service, International Herald College Dublin, Fall 1999. God were making his appeal through us.” 2 in the Islamic community “suffer marginaliza- dom of a democratic society to spread their ide- the political sociology of Europe today is Tribune, pp. 1 and 5, Zurich, January 8-9, 2000. “Racism and Xenophobia in Europe,” cited in Corinthians 5:20 tion, unemployment and poverty.” (“EuroIslam” ologies. (Mulrine 2005, in Robinson 2005:73) that of the relationship which develops Ester, Peter, Loek Halman, and Ruud de Moor, eds. “How Europeans See Themselves,” www.europa. The Individualizing Society: Value Changes in Europe eu.int/comm/dg10/epo/eb/racism/racism_en.pdf, Men “‘who understood the times and knew what 2004, in Robinson 2004:66) The bustling immigrant communities are between the various nation states and and North America, Tilburg University Press, The European Commission Press and Communication Israel should do’—200 chiefs, with all their relatives rich in their own expressions of their inherited the immigrant communities which have Netherlands, 1993. Service, European Communities, 2001. under their command”: these were the men of It seems that a first priority on arrival, as culture, mixing traditions, cuisine and clothing settled within their boundaries." (Rex “EuroIslam,” World Pulse, Vol. 39, No. 10, p. 2, June Ratnesar, Romesh. “Knocking on Europe’s Door,” Time, Issachar, volunteers armed for battle with David. 1 is the tendency of many immigrants, is to find styles with their adopted ones. As second- and 1998:121, in Robinson 1999:2) 4, 2004. pp. 24-28, July 3, 2000. Chronicles 12:32 16 17 Europe Connections Special Edition FEATURE

Contrary to fears on both sides of the Atlantic, integrating Europe’s Muslims can be done. Europe’s Muslims are not homogenous. Britain’s sure-fire answer when it comes to assimilating Second, the future of Europe’s Muslims, mainly South Asian Muslims have far less in Europe’s Muslims. In some cases, integration- no less than that of America’s Latinos, lies common with France’s North African migrants or ism goes too far (France’s head-scarf ban was with the young. For every depressing statistic Germany’s Turks than they do with other Britons. surely harsh); but multiculturalism can too about integration—France’s prisons hold nine (Britain is now reining in its Muslim schools). times more young men with North African Arguments about alienation are also more America’s church-state divide and fathers than ones with French complicated than they first appear. Many its tolerance of religious fervour fathers—there are several reas- European terrorists were either relatively well- are attractive, but its fabled Jun 22nd 2006. suring ones: a quarter of young The West and Islam off or apparently well-integrated. The Muslims melting pot is not a definitive From The Economist Muslim Frenchwomen are married who torched France’s suburbs last year were the guide either: many American to non-Muslim men; Muslims ones who seldom attend mosques. First-genera- Muslims are black, and many are flocking to British universities tion immigrants (with the strongest ties to the Arab-Americans are Christian. In some ways, and even popping up in white bastions like Tales from Eurabia Muslim world) seem to be less radical than a better comparison (in terms of numbers and the Tory party. In 50 years’ time, Americans their European-educated sons and daughters. closeness of homeland) is with Latinos—and may be praising this generation of European And the treatment of them is far from uniform nobody in Europe is (yet) talking about build- Muslims for leading the enlightenment that either: for all the American charges of “appease- ing a wall to keep Muslims out. Islam needed. ment”, the FBI is a downright softie compared THIS week George Bush was in Vienna, ture—this time about Europe—is forming in Londonistan calling with France’s internal security services. Yet amid all this hyperbole, two hard reali- Europe’s Islamic experience will be dif- doing his best to mend relations with his America. It is known as “Eurabia”, and it re- ties stand out. The first is the importance of ferent from America’s: geography and history allies. The list of disputes between the United presents an ever-growing Muslim Europe-with- Such advice gets short shrift from European Give us jobs, education and a seat on jobs. In America, it is easy for a newcomer to have seen to that already. Integration will States and Europe remains long and familiar: in-Europe—poor, unassimilated and hostile to leaders, who often blame Muslim militancy the city council get work and hard to claim welfare; in Europe be hard work for all concerned. But for the Guantánamo, Iraq, Iran, the common agri- the United States. on American foreign policy. But something the opposite is true. Deregulating labour mar- moment at least, the prospect of Eurabia looks cultural policy. Less easy for Mr Bush to talk similar to Eurabia scares many Europeans too. Given these subtleties, perhaps the most kets is a less emotive subject than head-scarves like scaremongering. << about, let alone fix, is the equally long list of Two years ago, the White House’s favour- Terrorism is part of it, thanks to the Madrid dangerous myth is the idea that there is one or cartoons, but it matters far more. different attitudes from which so many trans- ite Arabist scholar, Bernard Lewis, gave a warn- and London bombings (as well as September atlantic tensions seem to spring—opposing ing that Europe would turn Muslim by the end 11th). But it goes wider than that: the past two prejudices on everything from capitalism and of this century, becoming “part of the Arab years have seen riots in France’s banlieues, the advertisement religiosity to Mr Bush’s “war on terror”. West, the Maghreb”. Now there is a plethora uproar about Danish cartoons of the Prophet of books with titles like “While Europe Slept” Muhammad, the murder of Theo van Gogh, a These underlying emotions—what a and “Menace in Europe”. Stagnant Europe, Dutch film-maker, and now the virtual exile (to British historian, Sir Lewis Namier, once called goes the standard argument, cannot offer America) of his muse, Ayaan Hirsi Ali. “the music to which [political] ideas are a immigrants jobs; appeasing Europe will not mere libretto”—occasionally converge around clamp down on Islamofascist extremism; Fears about “Londonistan” and so on have a particular issue, such as Guantánamo Bay secular Europe cannot deal with religiosity helped Europe’s far right; on the other side of Publications news from the Mission Commission or Hurricane Katrina. This can be unhelp- (in some cities, more people go to mosques politics, a bizarre alliance has sprung up between ful: Katrina made America look like a failed each week than to churches). Europe needs to the anti-war left and Islamic hardliners. But the state, Guantánamo is not a typical example study America’s melting pot, where Muslims respectable centre is split between France’s strict of American justice. Now a similar carica- fare better. integrationist approach (banning Muslim children from wearing head-scarves in state schools) and The Mission Commission is proud to announce the more tolerant multiculturalism of Britain and the release of its newest book, Integral Ministry the Netherlands. The debate about Turkey (and its 71m Muslims) joining the European Union is Training Design and Evaluation. Edited by Rob increasingly a Eurabian one. Meanwhile, at the Brynjolfson and Jonathan Lewis, this volume is centre of all this fuss Europe’s Muslims are them- selves riven by inter-generational arguments on the product of work by the Mission Commission’s, everything from whether there is a European ver- International Missionary Training Network and its sion of Islam to which cricket team to support. global cadre of associates. Building on the MC’s Is Eurabia really something to worry about? 1995 publication, Establishing Ministry Training, The concept includes a string of myths and a it includes re-editions of some of these original couple of hard truths. Most of the myths have to do with the potency of Islam in Europe. The chapters as well as several new ones. European Union is home to no more than 20m Muslims, or 4% of the union’s inhabitants. That figure would soar closer to 17% if Turkey were The book is scheduled to be published December this year . to join the EU—but that, alas, is something that Anyone interested in receiving a pre-print promotional offer of Europeans are far less keen on than Americans this book for a highly discounted cost, should contact the edi- are. Even taking into account Christian and tor at: [email protected]. agnostic Europe’s lousy breeding record, Muslims will account for no more than a tenth of west Europe’s population by 2025. Besides, 18 Europe Connections Special Edition FEATURE

Europeans, including the British, have long gazed wonderingly (and some would say enviously) at both sides of each of these issues. What I am • The Kingdom of God must not be given an other side and that my approach may sound at pains to point out is the depth and quality emphasis which excludes the church. It is rather negative. So, at risk of being somewhat Americans, convinced that they are that tricky phenomenon, the neighbour who is like us but, at the same of the debate and its antiquity. Warneck raised worth recalling that between the World Wars, repetitive, I thought I would try to express time, somehow very different. these issues at the Missionary Conferences Hendrik Kraemer, in particular, was highly the European attitudes in a more positive way. in London (1888), in New York (1900) and critical of the tendency of many American mis- They are characterised by: at the great Edinburgh Conference (1910). sionaries to equate the Kingdom of God with • An acceptance of the often slow, long-term Though he did not attend any of these confer- American ideals. (Karl Barth was even more nature of mission, a sort of ‘I planted, Apollos ences he did make his views felt, and by a vari- scathing about German attempts to equate the watered, God gave the increase’ approach. ety of means. (His non-attendance was partly Kingdom of God with German culture.) • A concern for the planting of churches in protest. English was the only official lan- • We need to fear the attitude which might be which are not just ‘independent’, but also guage at the Conferences and Warneck was not called ‘the managerial mind’. This favours genuinely representative of the local culture. wrong in believing that Continental missions commercial and administrative models, per- • A mission practice which is based on a would find it hard to have their voice heard.) haps even sociology and management theory sound mission theology, along with a care- Europe, Britain and America: Always you sense that he and his colleagues rather than theology. It is based on ‘idealism, ful relegation of the other sciences to their were fearful that they would be sidelined and optimism, activism and pragmatism’11 (those proper place. their viewpoints misunderstood or ignored.7 great American virtues) which, by themselves, • Mission societies which are working together are no recipe for realistic mission praxis. with churches and not independently of them. extracting a European voice from the historical debate This may all sound like the beat of a ‘a • A definition of the kingdom of God which very distant drum’. Perhaps. But something A number of issues still cluster around avoids ‘culture Christianity’ and gives due about mission was afoot here that we need to be aware of. the famous missionary slogans such as ‘the weight to ecclesiology. There are plans, I gather, for another evangelisation of the world in this • An avoidance of an unduly managerial Edinburgh Conference, a hundred Jonathan C. Ingleby generation’. Was this little more approach, bearing in mind that ‘successful’ years after the first one. It would be than superficial propaganda? More models of human enterprise are not always sad if the same issues surface in 2010 seriously, did this sort of fizzy (sic) the best for the practice of mission ver since the young American nation to history. I do this because, despite its con- Gustav Warneck (1834-1910) and Hendrik still unresolved. So let me try to pinpoint what enthusiasm preclude the possibility of solid, • A more ‘peaceful’ state of mind; less dramatic emerged, we Europeans have been busy temporary flavour, these are not new debates. Kraemer (1888-1965)3 produced work which I think those issues were. Not all of these come careful work? Were the sloganeers merely emphasis, less excited enthusiasm, less ‘hype’. Eanalysing ‘American exceptionalism’.1 Particularly if we think of the history of the (with the exception of the output of David from the Warneck era, but all of them, I believe, impatient people who could not wait God’s And we are amazed that a society which had its modern missionary movement as predomi- Bosch – not an Anglo-American either) has not are still relevant to mission today. And let me time, and was not God’s purpose seen much My own feeling is that we need to hear origins, generally speaking, in European culture, nantly one which has little to do with Europe been equalled since. It has not been equalled try to express them in terms of a European more clearly in the historical process than in these voices. Of course I may not be hearing has been so changed by its experience of the (Britain excepted), then immediately we need but it has been ignored. It is not a coincidence ‘voice’. This is what they (the Europeans) have men’s preconceived ideas? Did all this lead them correctly myself, but this article is not New World. Also we are not quite sure what the corrective that Continental historians of mis- that Gustav Warneck’s work on missiology, wanted to say to us (the Anglo-Americans). to an unhelpful diffusion of effort, to a search intending so much to expound Continental the relationship between us should be. Are we sion have been trying to apply ever since the Evangelische Missionlehre, has never even for quick results and to an unhealthy reliance missiology, but rather to set the scene in friends, or rivals or just plain incompatible? nineteenth century. Also, in striving to be heard, been translated into English.4 • The Anglo-American approach, following on numbers instead of a realisation that slow Encounters in such a way that its voice can be these historians have often voiced their con- Carey and the BMS, has always favoured growth is often healthy growth. Is something heard! The rift between Anglo-American and The issue that this essay wants to raise is cern precisely in terms of a critique of Anglo- This marginalisation of Continental the missionary society,8 and indeed many of the same spirit still at work today? Continental missiology was not helped by two whether these questions have any importance American missiology. So let me set the scene. European mission is a long story but I want to Continentals have followed Carey’s example. world wars. Nor has American hegemony since for the way we think about and conduct mis- pick out Gustav Warneck as somebody who On the whole, however, this has provided the I have couched this comparison between then, both in world politics and in the practice sion today. Is there a European way? Is it dif- The most obvious gap in the history of the directly confronted the issue in his day. He wrong framework; church based mission is to Anglo-American and Continental European of mission, made it any easier to close the ferent from an American way? Are two voices modern missionary movement, at least as told added the important question: is there a sig- be preferred. This over emphasis on the role thought largely in terms of the European cri- divide. All the more reason then that we find a better than one, and has one obscured the by the Anglo-Americans, is the virtual silence nificant difference between mission as done by of the missionary society stems from a defec- tique of Anglo-American methods and mod- space where European Continental missiology other? Another question might be: is there any that surrounds the Pietist and Moravian mis- Anglo-Americans and Continental Europeans? tive ecclesiology. (This debate has re-surfaced els. I realise that much could be said on the is free to express itself. << sense in which Europe speaks with a unified sionaries. I shall not try to tell their story here There were, perhaps two ‘big issues’. Warneck in our day. I am not saying, of course, that voice? Are the British, for example, while so (another case of silence perhaps!) but William was suspicious of the thought of the two there were no Continental missionary socie- obviously part of Europe geographically, more Carey, often called the ‘Founder of Modern most influential figures in Anglo-American ties, but that the foremost Continental mis- Endnotes akin in their thinking to their American cous- Missions’, reached India almost a century after nineteenth century missiology, Henry Venn siologists ‘continued to consider missionary 9 1 The earliest and still classic text is Alexis de Tocqueville’s Democracy in America which was published in 1835. ins than their European neighbours? In the the first Pietist missionaries, Ziegenbalg and and Rufus Anderson, and their disciples such work as a task for the church’. ) 2 My own opinion is that ‘Anglo-American’ is a useful term, but more so at some times than others. The past, as we shall see, many Continentals spoke Plütschau, had been sent to India from Halle as John Nevius and Roland Allen. He felt that • Anglo-Americans have not taken indigenisa- historical period under review includes a number of episodes (for example the Edinburgh Conference) in of the ‘Anglo-Americans’2 as if they were one in North Germany. Furthermore the science they had over emphasised the issue of church tion sufficiently seriously. Consider, by way which there was something of a united front between the Americans and the British. constituency and Europe was another. of mission, a scholarly study of its history and autonomy at the expense of a more thorough- of contrast Karl Graul, who was passionately 3 For further information on Graul, Warneck and Kraemer in the context of European Continental missiol- theology, began on the Continent, and its going indigenisation of the gospel., and that committed to what he called Volkskirche ogy see Jan Jongeneel, European-Continental Perceptions and Critiques of British and American Protestant As a way in, I am going to make an appeal proponents, men like Karl Graul (1814-64), this led to churches gaining a premature inde- i.e. churches which adequately expressed Missions, a paper published by the North Atlantic Missiology Project in 1998. I owe a great deal to this paper for the historical section of this essay. pendence based on what he called ‘liberal and the spirit of a particular people.10 While this 5 4 Jongeneel, p. 9 republican’ ideas. If there were no long-term may sound a little suspicious in the light 5 Ibid p. 11 Jonathan was Head of Mission Studies at Redcliffe College, Gloucester, UK for 15 years until and painstaking indigenisation of the gospel of his proximity to later Nazi theories, the 6 Timothy Yates, Christian Mission in the Twentieth Century, Cambridge: Cambridge University Press, 1994 p. ‘retirement’ in summer 2006. He continues to lecture on subjects in missiology and world then there would be no ‘rooting in the life of issues raised have never gone away. 21. Yates writes very perceptively about the American-European debate. 6 Christianity to Postgraduate level and is an expert on the history of mission and missiology and in the people’. The other (related) issue was the • An impatient desire for closure – to see the 7 Jongeneel, pp. 9-11 globalisation and postcolonialism. Jonathan was brought up in Portugal by missionary parents. dispute with John Mott and his followers over missionary task completed ‘in our generation’ 8 See e.g. Andrew Walls, ‘Missionary Societies and the Fortunate Subversion of the Church’ chapter 18 in The Missionary Movement in Christian History, Edinburgh, T&T Clark, 1996 He worked for twenty years in India at Hebron, a school for missionary children, as teacher and the ethos of the Student Volunteer Movement – leads to a wrong eschatology and vice versa. 9 Jongeneel pp. 5,6 then headmaster. Jonathan’s PhD is from the Open University and looked into the way that edu- with its slogan ‘the evangelisation of the world • Proclamation cannot be promoted as an end 10 Ibid pp. 8,9 cation was used as a missionary tool in India during the long nineteenth century (c. 1789-1914). in this generation’ and its accompanying in itself. This is to confuse proclamation and 11 This is the language of Hendrik Kraemer. eschatology. Now, there is much to be said on ‘making disciples’ (Matthew 28:19). See again Jongeneel p. 13 20 21 Europe Connections Special Edition FEATURE

"Europe, a peninsula of peninsula's on the western edge of the Eurasian landmass. A region, long referred to by historians, writers and politicians as a set of shared histories -conquest by the Romans, Christianity, Enlightenment and democracy. Most of these categories are constantly in flux."

Issues facing mission to Europe from a colonial- perspective

The Welcome Project

statement taken from TIME magazine, brought clergy as well, reasoning that the “a world in which the strong do what October 9, 2006. Although true in pagans needed civilization. One might wonder ever they like and the weak suffer what A essence the expanding efforts of several which role ‘the love of Christ compelling us’ they should suffer. Power and domination European countries leading to colonisation cer- played in all these efforts. are the basis of that system.” tainly should be mentioned in this list as well. A very good summary of this epoch can What is the 'counter-flux' when we consider be found in ‘Missionare aus der Zweidrittel- The described relationship between states the missional efforts both from Europe to the Welt für Europa’ where is written: prevailed during the so called colonial time, Unfortunately also the receiving party proves Himself is seen as a white liberator, the great But not only missional efforts directly rest of the world as well as vice versa? “First the Latin speaking and catholic but can still be seen for instance during one of not to be free from their colonial background. European ‘conquistador’, the justifier of the related to colonial activities have its effect on nations travelled to new, undis- the present WTO summits. Only Both aspects will be looked at in the following rich and the ‘deafener’ of the consciousness the Christian community of the Southern hem- European colonialism and mission closed, countries. Then the the clergy is no longer present. paragraph. of the oppressor” isphere. It appears that the colonial attitude Anglo-Saxon countries fol- Kees van der Wilden also has rooted on the hearts and minds of the As much has been said and written lowed. They all got involved in Berlin (1884) had the ‘hon- The perspectives from the South and The experience shows to be a tied rela- European mission leadership. about this topic a few remarks will do: we all an imperialistic adventure. In this our’ to be the meeting place of the the West tionship between colonial activities and are aware of examples like the Spanish and way 300 years of Spanish and Portuguese leaders of the great (read powerful) countries missionary efforts. As Ruth Tucker in her Half way the 19th century the intention of Portuguese dividing their territory in Latin colonialism was followed by 150 years of of the world. These leaders met in order to Since the 1960’s many critical reactions book ‘From Jerusalem to Irian Jaya’ states: the European mission groups working in the America, the British doing the same in Africa protestant invasion. Attracted by geograph- divide the power of these countries over ‘their’ could be heard from Africa and Latin America “The strong critics of African leaders on Southern hemisphere was still to respect the and the Dutch way of doing business in the ic discoveries and new trade opportunities colonised regions. No representatives of the about their observations of how mission was the European mission efforts are caused presence of Christians in that part of the world Far East, just to mention a few. All of them which opened to the South and the East, colonised countries were present to make their performed among them. Their experiences by the relationship between mission and and to just be initiators for further growth of the colonialists were convinced voice heard. New borders were drawn as still caused comments like: colonialism and by the export of European Christianity in that part of the world. The deci- that they were bringing civilisation can be seen at a map of Africa for instance, • First the white man came with the Bible, civilization.” sions made by the political leaders in Berlin to the ‘backward pagan people’. where many borders are sharp straight lines then he came with rifles, then with chains; though, whether or not voluntarily, changed They became the masters of the from A to B. Sometimes though an exception finally he build a prison and forced us to Of course we also need to realise that not this intention. Kees van der Wilden seas, took ownership of far coun- to this rule can be seen, a sudden curve, as paying taxes. all what was done in the cooperation between serves WEA-MC as a tries, exported their manners and in the border between Kenya and Tanzania. A • When the Europeans came they had the colonial powers and missionaries had a nega- The above became obvious during the staff member. He is customs to these countries and deviation due to the family ties between the Bible and we had the land. Now we have tive effect. Edinburgh conference 25 years later. the Managing Editor forced the people to speak their British and the German people in power. As a the Bible, they have the land. Edinburgh (1910) showed a rather simple for Connections. language. And, of course, under birthday present the queen of England decided • The Ethiopian emperor Theodorus II already J.D.Y Peel in his book ‘Religious view of ‘the missional flow’: The Christian Together with Bertil the mask of aid they misused the to give Mount Kilimanjaro to her German rela- said in the end of the 19th century: “I know Encounter and the Making of the Yoruba’ West should Christianize the rest of the world, Ekström he coordi- very cheap local wages to obtain tive, thus the exception. how the British work: First arrive traders and explains both the advantages and disadvan- a view fully compatible with the colonial expe- nates the leadership large profits for themselves." It is obvious that people in the Southern missionaries, then ambassadors. A little later tages of this collaboration. His research reveals rience. The same attitude is reflected by the of the National Mission Movement hemisphere even today are affected by this they arrive with guns. as well that among the missionaries themselves very small number of delegates from the rest (NMM) track of Thucydides (an Athenian aris- European attitude. Also Christians from these • Orlando Costas about mission to South different opinions were held when speaking of the world attending this conference. This WEA-MC. tocrat at the time of Peloponnesian regions carry this historical knowledge and America: “The mission movement is tied about the (in)dependency of the mission, in notwithstanding the fact that statistics showing War) describes the relationship thus it is part of the luggage they bring with indissolubly with the colonial and neo- the end though it becomes clear that the dis- a figure of almost 100% Christianity in Europe between states as them when coming to Europe as missionaries. colonial system. Because of this, Christ advantages prevail over the advantages. were far from correct while, on the other hand, 22 23 Europe Connections Special Edition FEATURE

the presence of active Christianity in the South is one of “knowing for much longer how wor- Asians show similar figures, not always though Europe is in need of mission. But what exactly does mission mean in the European context? This question has was almost totally neglected. ship should be done”, but remarkably enough directly send as missionary to Europe, but been intensely discussed in the European mainline churches and the European Lausanne Committee between the missionary feels either insecure: “Isn’t he frequently as a Christian immigrant who takes It took until Lausanne (1974) before the after all the servant?” or –as an escapist of the up his or hers responsibility as a witness for 1980 and 2000. From this debate basic models for a contextual theology of mission in Europe have emerged, eyes of the worldwide mission community old rule- he tends to overrule by “doing it his Christ. which provide a basis for further discussion.1 were opened for reality. And even then it took way”, refusing to listen to counsel even when a decennium or more before this reality was this counsel was given with good intentions. The vision of Jean Monnet (1888-1979), converted into real efforts to respect each other the ‘founding father’ of the European Union, and establish appropriate cooperation between Clearly this leads to mutual frustrations. was to unite. In the 1950’s he wrote: the so called South and the West. The Welcome Project tries to involve both “The six European countries (the founding parties in a program helping them to get countries of the EU, KvdW) did not start Until this very day though the mentioned acquainted with each other and to understand the huge undertaking of tearing down sepa- cooperation is mainly seen among those mission the background of felt sensitivities. rating walls in order to erect even higher Towards a Contextual Mission leaders involved in mission work worldwide. walls against ‘the outside world’. We do Several agencies, focussed on a specific region in Conclusion not connect states, we unite people” the world, still seem to follow the old, colonial paradigm. Church leaders in Europe apparently K. Rajendran, director of the India That vision appears to be at the mercy Theology for Europe are even more caught in this paradigm. Missionary Association and chairman of WEA- of politicians and thus resulting not in a new MC wrote lately: wall but in a ‘silver curtain’ around the 25 In order to bring a change in this situation “we must be sensitive for different areas countries that form the European Union. the Welcome Project was initiated. of the world, as the new Christian world Protectionism seems to be the key word. The is trying to figure out what is Christianity European Christian needs to be cautious not Welcome Project for them in the region without breaking to repeat its mistake when adapting to the the basic doctrines. So there has to be colonial attitude by now accepting this protec- rom the perspective of God´s mission spiritual and ethical foundation. The theme of In Ireland, for example, a movement which The Welcome Project is meant to be a caution. The churches and the traditions tionist standpoint. (missio Dei), Europe has always been a ‘New evangelization’ consequently turned into calls itself ‘Evangelical Catholics’ emphasizes Code of Good Practice for European church of the traditional Christianity will become mission country. But recently the fact the central topic at the Symposia of the Roman the importance of the Bible and evangelism – F 5 and mission leaders on the one hand and non- different, especially in the future as there Especially as Christians we are expected to has become more obvious. Indian Christian Catholic European Council of within the framework of the parochial system. European missionaries to Europe on the other. is a tremendous reaction to the coloniza- unite people, to tear down walls and curtains leader Francis Sunderaraj describes what he Bishops (CCEE)3, leading up to the ‘Special (3) Ecumenical and inter-religious dialogue in It tries to build a bridge between the old and tion and westernization of the last hun- and above all they have to realise and accept sees looking out of the 10/40 Window from Synod of Bishops on Europe’ in order to re-establish the “seamless 4 the new paradigm, between the tradition of dred or two hundred years.” that the West has to deal with its pride of India towards Europe: ‘spiritually bankrupt Rome 1991. Friedemann Walldorf coat of Christ” which in the last the Old Sending Countries and the missional historical (and false) leadership. The brethren churches, total indifference to Christ and the analysis is also a picture for the eagerness of the New Sending Countries. Caution is needed. Caution on the one from the South should balance their urgency principles of the kingdom, moral degradation The center of John Paul Church’s exclusive soteriological hand to understand the reaction of the non- to preach Jesus with the same eagerness to and ever increasing adherence to the gods of II’s vision is the inculturation of the Gospel inclusivism: the full truth of Christ can only be This Code was accepted by the mem- European missionary against presumable unite. Only that is the testimony the world is secular humanism, materialism and tribaliza- in present day Europe on the basis of its found in the Catholic ‘mother-church’. 2 bers of the European Evangelical Missionary Western domination, but still showing an looking for. << tion and to movements such as New Age’. Catholic-Christian past. His goal is a new Alliance (EEMA) during their annual meet- enormous eagerness to preach the Gospel to a creative synthesis between the Church and This ecclesiocentric missionary vision is ing in October 2004 and is endorsed by the secularised Europe and on the other hand the 1. The Church is the Soul of Europe: an post-modern European culture. The Pope’s not shared by all within the Roman Church. Mission Commission of the World Evangelical stance of the European Christian: although in Bibliography: ecclesiocentric–inculturational model vision for Europe is inspired by his conviction Pluralist Catholic theologians reject the notion Alliance (WEA-MC). the political and economical realm the Western Costas, O Christ outside the gate: Mission beyond that Europe is intrinsically Christian since its that Europeans should be brought back into supremacy still continues (at least in the Christendom, New York, USA 1982 In 1980 the Polish worker´s union Catholic baptism in the early medieval times. the Church and its theology. Rather, they Although this Code covers much more hearts and minds of the Westerners) European ‘Solidarnosh’ (Solidarity) caused the first cracks Thereby he personifies European culture argue, the Church should meet people where then the effects of the historical past, it does Christians still need to come to terms with Davidson, B. Afrika, een groots continent, in monolithic communist Eastern Europe and history and treats it according to Roman they are and encourage them in their own spir- pay attention to these matters. Regularly the the fact that European Christianity is a minor- Haarlem, NL 1984 – with the support of the Catholic Church. Catholic sacramental doctrine. Present-day itual journey.6 European church leader or the non-European ity movement. Within Europe itself, but also At the same time, Pope John Paul II initiated Europe continues ‘under the sacramental sign Kampen, P. van Tot het uiterste gaan missionary does not recognise his attitude as when looking to the Christian and mission Leiden, NL 1996 his career promoting the new evangelization of its covenant with God’. European unity, 2. Discovering God in Europe: a cosmo- being a result of history. For example when the developments in the South. That’s why the of Europe. Jacques Delors, former French too, is interpreted from a mystical point of centric–pluralist model eagerness of answering Gods calling surpassed European church is faced with a contradic- Mak, G In Europa – reizen door de 20e eeuw president of the EU-Commission, agreed. We view: medieval Catholic Europe is pictured as the need for preparation and training for the tion between ‘feeling, or sensing’ and ‘reality’. Amsterdam, NL 2004 have to give a soul to Europe. When the com- the ‘seamless coat of Christ’ (cp. John 19:23), A similar view is presented by the missionary, the Western churches were quick Until this very day Europeans wonder what munist system in the East had finally collapsed which was torn into pieces first by the break Conference of European Churches (CEC)- the to call them ‘bible and toothbrush’ missionar- help the South can give at all. Should Europe Müller, Klaus W. (Ed.) Missionare aus der and Western Europe didn’t have much to offer with the Eastern Orthodox Church, then by WCC-related forum of Protestant and Eastern Zweidrittel-Welt für Europa – referate der ies. Still that condescending attitude is present not be their helper? Jahrestagung 2004 des Arbeitskreises für evan- apart from economic concepts, it became even the Protestant Reformation and finally by secu- Orthodox churches in Europe. The full assem- even though nowadays however the missionary Unfortunately the relational gap between gelikale Missiologie (AfeM)- mission reports 12 clearer: the new ‘House of Europe’ needed a larist atheism. The goal of new evangelization bly in 1986 Stirling, Scotland, resolved to give from the Southern hemisphere is very much coloniser and colonised still exists. Nürnberg, D 2004 therefore is to recapture the reality of the one top priority to ‘the mission of the Churches in aware of the need for training and the contex- (Catholic) Church being the mystical soul of a secularized Europe’.7 Different aspects of this tualisation of the Gospel focussed on a post Our non-European brethren do come Peel, J.D.Y Religious Encounters and the Making of one Europe. mission are studied in succeeding consulta- Christendom Europe. to Europe though in spite of their own sen- the Yoruba Bloomington, USA 2000 Dr. Friedemann Walldorf teaches missio- tions in Switzerland, Sweden and Crete.8 The sitivities towards Europe and the European logy at the Freie Theologische Akademie Three ways of missionary involvement model which emerged in these conferences Tucker, R From Jerusalem to Irian Jaya (FTA) and the Akademie für Mission und Also the attitude of the European churches hesitance to welcome them. That’s a fact. Grand Rapids, USA 1984 develop from this vision: (1) Socio-ethical represents almost a reversal of the ecclesio- against a new, other, livelier, culture of worship According to Comibam, the Latin American Gemeindebau (AMG) in Gießen, Germany; involvement on the various political and cul- centric concept. The church is not the soul of was greatly underestimated by the Southern mis- Mission Movement, more than 1000 Latinos www.comibam.org Website of the Latin American [email protected] tural platforms and levels of European society. Europe. Europe does not need such a soul, sionaries. The mind-set of the European, again, work as missionaries in Europe. Africans and Mission Movement (2) Personal spiritual and sacramental renewal. since the missio Dei is directly taking place in 24 25 Europe Connections Special Edition FEATURE

all of European society. This model combines in Stuttgart 1988, Manila 1989 and Bad Boll helps us to understand the importance to know and study its own history and the in Europe, since only the biblical view of man world religions are living in Europe. Many of 11 orthodox theosis-theology and the ecumenical 1992. In Manila and later in Uppsala, Os of Christian community, tradition and diverse missionary landscape in Europe today; creates respect and tolerance in spite of differ- them have never heard the Gospel. But many kosmos-christology (WCC Assembly New- Guinness pointed to the deep spiritual chal- its relevance for culture. The Protestant- this will provide encouragement and insight ing religious opinion. Even the Enlightenment of them are also coming as mature Christians, Dehli 1961) which asserts that with the com- lenge of mission in Europe: ‘The ultimate fac- pluralist model reminds us that God has for future planning. emphasis of religious freedom has gospel immigrants, workers and missionaries, to ing of Christ a salvation-historical transforma- tor in the church’s engagement with moder- provided points of contact in every society. roots. Religious plurality is a chance for mis- reach out to ethnic minorities and secular 12 tion process of all creation was inaugurated. nity is the church’s engagement with God’. It challenges us rightly to listen carefully Third, Gospel Communities sion since it provides freedom of religious Europeans. What does that mean for local This is combined with Paul Tillich’s post-mo- Therefore, according to the ELC conviction, to and learn from secular Europeans. But choice and makes possible the presence of churches, denominations and partnership in dern interpretation of the Christian justification the renewal of biblical spirituality forms the both models also represent some form of It is a myth that Europeans are no longer people of non-Christians faiths. The present mission in Europe? doctrine: God is not only justifying the sinner, beating heart of missiological reflection and European religion which needs to be thor- interested in truth. Yet their search for truth pluralist ideology in Europe will not be able but also the doubter and modern European involvement in Europe today. ‘The only way oughly challenged from a biblical point of is hidden within the search for identity and to maintain a basis for religious freedom and Finally, a Spiritual Challenge despair as such. In this way Europe and the to be delivered from Euro-pessimism is to view. Here are some further perspectives. community. Local missionary churches as plurality in the long run. Thus, Christian European experience itself are ‘holy ground’ catch a fresh vision of Christ!’ (John Stott in visible communities of the Kingdom of God mission in Europe increasingly has important Mission in Europe is a spiritual challenge and a ‘sacrament’, where God and man meet. Stuttgart 1988). The ELC is convinced that First, European Religion or Missio Dei? consisting of women, men, youth and chil- public dimensions. which transcends human strategic thinking Christ can neither be directly discovered in dren trusting Jesus Christ in their daily lives and planning. The heart of contemporary The European Enlightenment is especially European history nor be confined to a mysti- Hope for and mission in Europe are based are the plausibility structures for the unique- Sixth, World Mission in Europe European culture is suffocated by the ‘deliber- interpreted as a period where Europeans were cal Catholic-European connection. Only the on the conviction that God became Man in ness of the Gospel and its mission in pluralist ate locking-out of genuine transcendence’. liberated from the dogmatic pressures of ecclesi- historically and theologically authentic wit- Jesus Christ - for everyone on earth includ- Europe today. They will function as a semeion Mission in Europe is part of God’s world Mission in Europe can only rely on God’s astic inculturations. Mission in Europe therefore ness of the New Testament together with the ing all Europeans. His Holy Spirit is active in (Greek: sign, symbol) woven into the texture mission. The strong growth of evangeli- Word and Spirit to open up this ‘iron cage’. must not propagate the institutional Church, present work of the Holy Spirit is the basis on Europe ‘to convict of ... sin and righteousness of European culture and pointing to the cal churches in the Two-Thirds World is an When God speaks, not even the worst or best but the opening up of Churches to the Holy which Europeans can personally encounter and judgement’ (John 16:8), and to cause hope found in the sure promises of God. encouragement for mission in Europe: ‘God of our hermeneutics and strategies can hold Spirit´s immediate work in post-modern and Jesus Christ as their Liberator and Lord. Europeans to turn and follow Jesus Christ. But Europeans need Christian friends and com- has not finished with our continent. God can him down.18 The centre of mission in Europe multi-religious European societies. Dialogue is if European Churches undermine this bibli- munities that can show them how the Gospel step in again to reveal his power!’ Europeans therefore is found in a Bible-centred multi- the way of the discovery of God´s presence in European history and cultures are inter- cal missio Dei by substituting it with a missio works in real lives. can learn from the missiological experiences denominational and –cultural missionary com- secular Europeans and ethnic minorities. preted in the creative tension between crea- Europae and by submitting the missionary text of churches in the non-western world in non- munity praying the prayer of Moses: ‘Show tion and sin, grace and judgement. Europe of the Bible to ecclesiastical or to pluralist phil- Fourth, Narrative Truth Christian contexts. European missionaries that me your glory’ (Ex. 33,18) and the prayer of Pluralist mission theologian W. Ustorf, therefore offers bridges as well as barriers osophical and societal norms (and thus con- have worked in other cultures will also have a Isaiah: ‘Here am I, send me’ (Is. 6,8). << Birmingham UK, goes further, pleading for a to the Gospel. European history, economic fusing text and context), they deprive them- ‘This generation will ... become con- lot to contribute to the missiological challenge new European Christology from a psychody- union, pluralist, post-modern and post- selves of the hope which comes from the fact verted to the Christian community. However, in Europe. People from all continents and namic perspective. In contrast to the bibli- Marxist realities are always both—a chance that God is not a prisoner of European history we need to make sure they are converted not cal witness he thinks that the admittance of and a challenge. The goal of mission in and culture, but the living and almighty God, only to the community but to the King of the shadow sides in Jesus Christ (chaotic, disinte- Europe includes cultural and political renewal who has spoken and laid down his promises in community, Jesus Christ’.16 Mission in Europe grative, disturbed, guilty) will help Europeans to on the basis of the Gospel as Public Truth (L. the creative and normative text of the Bible. In therefore is the challenge to tell Europeans identify with Jesus. Ustorf concludes: ‘It seems Newbigin). The heart of mission in Europe this respect the Biblio-centric model can show the biblical story of the Living God and his Endnotes that the disestablishment of Jesus Christ is gen- are local churches crossing cultural, social or the way forward. Son. The less people know this true and 1 For a detailed missiological investigation of 2001, p. 141. erating ... new space to inherit the treasures of religious barriers with the biblical message transforming story, the more evangelism this process and the various models see: F. 10 Die Mission der Kirchen in einem säkularisierten other religions ... and to overcome the heritage of Jesus Christ to reach the neighourhoods Second, Mission in Europe has deep needs to be narrative and not one that imme- Walldorf, Die Neuevangelisierung Europas. Europa: Biblische Aspekte der Mission. Bericht der of anxiety and aggressiveness. This would alter and give them a holistic witness through ‘the roots and a wide scope diately calls for decisions. In a Europe filled Missionstheologien im europäischen Kontext, Studienkonsultation der KEK, 2.-6. Mai 1988 in very much the format and structure of Christian proclamation and the demonstration of the with imaginary media-stories it is decisive to Gießen/Basel: Brunnen TVG, 2002. Sigunta, Sweden.. Genf: KEK, 1989, S. 17-19; 45ff. mission ... to a new form of a composite, bi-reli- love of God in Jesus Christ’13. This kind of Bible-centered and holistic affirm that the biblical story is true as well as 2 Evangelical World: WEF Newsletter 1995:7 11 For a detailed interpretation of these conferences 9 3 Cp. Die europäischen Bischöfe und die Neu- see F. Walldorf, Die Neuevangelisierung Europas, p. gious, or pluri-religious awareness’. mission in Europe is not new. It took place life-transforming. This stresses the importance Evangelisierung Europas, Stimmen der Weltkirche 193-303. Local churches and the local church, when Martin Luther challenged the mighty of missionary apologetics. Contemporary 32, hg. v. Sekretariat der DBK/CCEE Sekretariat, 12 O. Guiness, ‘Mission Modernity: Seven check- Not everyone at the CEC-Consultations understood as ‘all believers in that place’, Roman-Catholic inculturation in 1517 with his Europeans hunger for a truth that they are Bonn/ St. Gallen, 1991. points on Mission in the Modern World’, Faith went along such lines. Romanian theologian are the plausibility structure for evangelistic solus Christus, sola scriptura, sola gratia and convinced cannot be found – because history 4 Damit wir Zeugen Christi sind, der uns befreit hat. and Modernity, hg. v. P. Sampson et al, Oxford: Dimitru Popescu affirmed a New Testament witness: ‘we will give ourselves in a servant sola fide; when William Booth started his mis- and science seem to show that everything is Erklärung der Bischofs-Sondersynode für Europa. Regnum, 1994, S. 322-351. based Christology ‘from above’ as basis of a spirit to meet material, spiritual ... and cultural sion to the marginalized in industrial London relative. Mission in Europe needs to show Verlautbarungen des Apostolischen Stuhls 103, hg. 13 ‘The Bad Boll Commitment’ (BBC), World v. Sekretariat der DBK, Bonn, 1991. Evangelization (Jan/1993): 6-7. truly liberating mission in Europe. Raymond needs of as many people as possible in our in 1865; when Francisco Paula y Ruet planted why relativistic pluralism does not make 14 5 Monaghan, Paddy, ‘What is an Evangelical 14 Ibid. p. 7. Fung, former Secretary of Evangelism at the neighbourhoods’ . This mission can happen evangelical churches in Spain in the 1860s; sense and why Jesus Christ is the one and Catholic?’, Lion & Lamb (Belfast) 14, 1997: 11-14. 15 Cp. S. McAllister et al, Hope for Europe: An WCC, emphasized the ‘missionary koinonia’ in traditional parochial structures as well as when Dietrich Bonhoeffer died in 1945 in decisive Word of God in a world of so many 6 For example: O. Fuchs, ‚Was ist Initiative of the European Round Table, Vienna, in the fellowship of the Triune God as the through independent mission and church resistance to the Nazi-regime and when Francis words.17 This is real good news for Europeans, Neuevangelisierung?’, in: Stimmen der Zeit, 1994. See also the recent Hope.21- Konsultation basis for mission in Europe which consists of planting movements. The ELC therefore Schaeffer discussed European philosophy and who need to encounter the truth about them- 210. Bd. (1992): 465-473:471; K. Koch, in Budapest from 27.04. - 01.05.2002. both: patient waiting for lost European sons affirms ecclesiological plurality within the unity arts with agnostic students in Switzerland selves and discover the truth of Jesus Christ ‚Neuevangelisierung im Missionskontinent Europa, 16 Jim Long, ‘Generating Hope: A Strategy for Chancen und Versuchungen’, Katechetische Blätter Reaching the Postmodern Generation’, Telling the to experience the love of the Father as well as of the Gospel. after World War II – just to mention a few that will set them free (John 8:36). 118 (1993/ 2): 98-112. Truth: Evangelizing Postmoderns, ed. D.A.Carson, active running towards them in the crossing of examples. Today, new missionary movements 10 7 KEK (Hg.), Begegnung in Stirling: Bericht der X. Grand Rapids, 2000, S. 322-335: 334. frontiers. 4. Evangelical conclusions from the are forming in the older denominations and Fifth, Gospel, Plurality and Pluralism Vollversammlung der KEK 4.-11. September 1986 17 Cp. H.A. Netland, Encountering Religious Pluralism: debate in new independent church-planting move- Universität Stirling, Scotland, Genf: KEK, 1986, S. The Challenge to Christian Faith & Mission, 3. Communicating Christ to Europeans: ments. The Hope-for-Europe-Network initi- Mission in Europe needs to distinguish 107. Downers Grove: IVP, 2001; V. Ramachandra, The 8 For a detailed interpretation of these consultations Recovery of Mission. Beyond the Pluralist Paradigm, a Bibliocentric–holistic model So what does mission mean in the ated in 1994, co-sponsored by the European between plurality and pluralism. While plu- European context? As an evangelical (who Evangelical Alliance and the European ralism (relativism) is the greatest apologetic see F. Walldorf, Die Neuevangelisierung Europas, p. Carlise: Paternoster, 1996. 106-189. 18 O. Guinness, ‘Mission Modernity: Seven check- Close to these latter views we find the identifies self-critically with the last model), Lausanne Committee, was a courageous challenge, religious freedom and plurality are 9 W. Ustorf, ‘The Emerging Christ of Post-Christian points on Mission in the Modern World’, Faith model which emerged during the conferences I think we can also learn from the other attempt to express and encourage this complex a consequence of and a chance for mission. Europe’, A Scandalous Prophet: The Way of Mission and Modernity, hg. v. P. Sampson et al, Oxford: 15 of the European Lausanne Committee (ELC) models. The Catholic inculturational model ‘unity in diversity’. Mission in Europe needs Plurality is a consequence of mission history after Newbigin, ed. T. Foust, et al, Grand Rapids, Regnum, 1994, S. 349ff. 26 27 Europe Connections Special Edition FEATURE

debate. Church and Christian leaders who hensive grounding for any attempt to begin For many citizens of Central and Eastern wish to engage with contemporary European detailed research at a national level.4 Europe, ‘doubly secularised’ may be a more societies must do so with a greater awareness appropriate description. For them, soviet athe- of the sacred and secular diversity that exists The surveys pose questions about church istic materialism has been followed rapidly by across Europe. attendance and religious beliefs and deploy a a western, capitalistic form of materialism. The similar methodology to that used by Gordon story of Gabor is instructive in this regard: Equally, there can be little doubt that sec- Heald through the UK-based Opinion Research Gabor Kovacs is a bright, engaging and ularism and secularisation continue to provide Business. His work has returned consistent articulate Hungarian in his mid 30s. Beyond the Preamble: significant numbers of the citizens of Europe figures (between 70-72%) for people who He is English and German-speaking and with a framework for shaping ethical deci- describe themselves as ‘Christian’, figures learnt English in his spare time to enable him sions, priorities, actions, worldview, ‘beliefs’, borne out by the UK Census 2001 when a reli- to improve his career prospects with the multi- and their attitudes towards other individuals, gious question was included for the first time national companies that have been relocating social groups, and institutions, including the in nearly 150 years. offices to Budapest over the last fifteen years or searching for God in a Church. Further, as Raymond Fung reminds so. He has worked for various multi-national us, “In talking about our secular neighbours, The response to the question, ‘Do you offices in Budapest over the last seven or eight we are also talking about ourselves.”2 Within believe in God?’ ran from 97% in Poland to years and although he recognises the economic such a framework religion has little or no value 39% in the Czech Republic. The contrasts advantage of working for the western multi- in the public realm and is considered to be a within Europe sometimes appear to defy nationals, he is very aware of the social cost to secularising Europe purely private matter. As a result, the privatisa- explanation. The former Czechoslovakia not the individual employees and feels this person- tion of religion has tended to accelerate the only divided politically during the events of ally. He speaks of being a ‘slave’ of western degree of nominal religiosity. Consequently the ‘Velvet revolution’ but the divide remains multi-nationals and complains that the higher church members demonstrate an attendant in terms of religious belief. The percentage of than average salary brings with it a higher than lack of spirituality accompanied by a widely those who describe themselves as ‘Christian’ in average set of expectations. He laments that reported suspicion on the part of the wider Slovakia, between 84-86%, is over double that he is unable to give more time to his family population towards the church as an institu- of its close neighbour. A similar contrast in commitments. He complains that colleagues tion. Churches are accused of exercising undue Germany, between former East and West, has in London, Paris, or Frankfurt have highly 1. The Challenge of Europe Let us take one example. The Slovakian is the rising tide of scholarly voices being power and influence over individuals and soci- also been widely reported. The EVS is most unrealistic expectations. He suspects that National Census in 2001 revealed a 10% raised against the classical theory of secularisa- ety and promoting mission merely as a means helpful in deploying a common methodology they sometimes tell him that his allotted tasks The absence of any reference to God increase since 1991 in the number of people tion. Its power to monopolize the manner in of extending their influence. One thinks of the for determining levels of church/mosque/tem- should only need eight hours in the working or the Christian faith in the Preamble of the who self-describe as ‘Christian’ from 76 to which religious discourse is framed in Western recent reaction to the statements by the Italian ple attendance, belief in God, religious practice day when in fact they know that eleven are European Constitution and the manifest fail- 86%. Are we to understand the increase as a Europe is waning, as the sociological and candidate for the European Commission, and religious affiliation. needed. His working day is typically eight to ure of the European Churches to change the reversal of secularisation? To understand philosophical consensus begins to break Rocco Buttiglione, who contends that: eleven hours long, a fact he resents. minds of the politicians highlights the extent such phenomena fully it is necessary down. Despite the cautions suggested by the to which current European policy making takes to understand something of the imme- Rob Hay I want to turn to a discussion of "I have the right to think that homosexu- findings of the European Values Survey5, the He readily suggests that the Soviet educa- place in a secular vacuum. The Constitution diate post-Soviet historical situation. these shifting trends at the outset of ality is a sin, but this has no effect on trends across Europe should make sobering tion of his youth offered no religious education guarantees the Christian churches a permanent In Hungary in 1956, with the relaxing of this paper before I begin to take a more politics, because in politics, the principle reading for leaders of the European Churches but reveals that he is very interested in religion consultative role within the European institu- restrictions, many previously underground detailed look at the current situation in Europe of non-discrimination prevails, and the that are seen to have decreasing relevance as an alternative to capitalism’s inhuman proc- tions but even this fails to assure individual groups (the Scouts, Christian groups, etc.) with regards to the study of Christianity and state has no right to stick its nose in these to the everyday lives of Europe’s citizens. esses. He thinks that it might provide a way believers that European policy makers take suf- emerged to draft letters requesting permis- other religions in Europe. situations."3 However, as I have travelled I have begun to of achieving inner peace, harmony and a way ficiently seriously the motivating ability of the sion to start up new groups. Their letters are feel that a more nuanced understanding of sec- of dealing with the stresses of modern life. He Christian faith. This is strange given the most displayed in the House of Terror in Budapest. 2. The ebb and flow of secularisation How one responds to this statement is likely ularisation and its impacts may be called for. also wonders whether religion can provide an recent work of Jürgen Habermas, the German Many letter writers were rounded up and pun- to reveal to what extent one feels Europe is, or In their work Religion in Secularizing Europe, alternative ideological or value base. neo-Marxist philosopher who suggests, persua- ished following the collapse of the Hungarian There can be little doubt that any serious should be, a continent of secularizing nations. summarising the findings of the European sively, that Europe may be seeing a ‘return to uprising. Asking Slovaks in 1991, only eight- student of contemporary European religios- Values Surveys of 1980, 1990, and 1998 the He suggests that Hungary and other the religious’, and uses the term ‘post-secular’ een months to two years after the ‘velvet ity has to give an account of secularisation. To gain a picture across Europe requires report’s editors write, EU accession states are likely to pay a high to describe this latest phenomena in the career revolution’, to indicate religious affiliation was The debate has raged for nearly fifty years. an examination of the constituent countries social cost for entry into the EU and believes of religion within European history. always likely to generate anxiety among a cer- However, more recent contributors to the that make up the whole. The European Values Secularization has not proceeded at a similar that many of the accession states are in the Yet, the fact remains that the complex- tain percentage of the population. Such stories, debate, including several former seculariza- Survey (EVS) is probably the most compre- pace all over Europe.6 pockets of the larger Western nations. Perhaps ity within Western Europe is reflected in the and others like it, contribute to the complex- tion theorists who have since recanted, offer somewhat ironically therefore, he aspires to equally complex situations found in the post- ity of understanding the situation of religious evidence that the consensus surrounding be a world citizen, or at least a European one Soviet societies of Central and Eastern Europe. belief and practice in Central and Eastern classical forms of the secularization theory (although he hesitates to tie this too closely Reflecting on this, the call for Papers at the Europe after 1989. is beginning to break down. New possibili- to the European Union), and enjoys travel- 2004 International Society for the Sociology of There are also significant developments ties and approaches to the questions raised ling. He is fearful of nationalisms and is fearful Religion (ISSR) Conference highlighted the bar- within Western Europe that require careful by European religiosity and secularization are Rob Hay runs Generating Change, an organization focussed that such factors may be de-stabilising in the riers that remain to be bridged in the attempt reflection by those with an interest in the being suggested. Sociologists and theologians on helping missions effect change. He is also a research fellow enlarged EU. He asks whether the EU knows to understand religion at a pan-European level. Christian research and study of religion. I men- within Europe1 and North America are enliven- at Redcliffe College, UK. He spent several years in Asia with an what it is doing by inviting potentially unstable The invitation for papers not only made refer- tion merely two here. The first is the presence ing the debate that has focused on the inevita- international mission agency and was previously a management nations into enlarged membership. ence to the diversity of religious experience of large numbers of migrant and ethnic minor- bility of religious decline in modern societies. consultant. He is a member of the Institute of Directors and UK across these countries, but also pointed to the ity congregations and significant numbers of Sociological mantras learned during the heady coordinator for ReMap II. He is married to Sarah, an HR consultant. His interest in religion extends particu- diversity of methodological approach to the those from Muslim backgrounds undergoing days of the sixties and seventies are no longer larly to eastern, esoteric, religions, including study of religion. Christian baptism. Perhaps more significant felt to be adequate in this rapidly moving Buddhism. He readily admits that he has little 28 29 Europe Connections Special Edition FEATURE

time for the study and devotion required by ginalized, in order to better understand and Eastern Europe.8 Further work is needed ing, less appealing, and more institutionally but as style icons, borne on the sleeves, chests, communities, will remain an area of relevance most religions. His understanding of religion those who are marginalized or forgotten in these areas to understand more precisely the demanding than handing over eight euros for and quilted padding, of jackets, t-shirts, and to the discussion of secularization over the is fairly individualistic and he rarely talks of in different societies. Secularization calls interaction between Gospel and culture. a night at the movies. However, eight euros is other items of clothing.11 Religion may have lost coming years. religious ‘groups’, ‘communities’, or even paradoxically for more holiness of life, for obviously considered good value for the many its institutional power base but, in this instance, 7 ‘churches’. a deeper spirituality." The increase in the reporting of forms within Europe who are constructing individu- it has not disappeared, just been captured and Conclusion of contemporary spiritualities in the UK, alized ways of making sense of religious narra- subverted by the fashion houses, including My encounter with Gabor reveals, I Resisting the de-humanising tendencies of informed in part by the work of David Hay and tive, symbolism, and ritual. G-SUS Industries. Are we to understand by In short, we can say that a more careful believe, that there are Europeans who, though the western institutions and corporations, in Kate Hunt, contributes to the developing sense this that the secular is being sacralised or can understanding and account of secularization carrying the burden of double-secularisation, some instances, is given institutional expres- that all is not well with the classical under- In the Netherlands, the tragic death of we interpret it as evidence of the unstoppable will need to take account of these European instinctively believe that religious belief may in sion. In countries such as Russia, for example, standing of secularization. Work currently Theo van Gogh is a reminder of the power of appetite of the secular spirit: a mutant form realities, before we too readily conclude that some way provide a way towards deeper per- the Orthodox Church is widely seen as an underway in Britain, Denmark, Norway, and religiosity to stimulate both a strong aversion of secularization that is unafraid to invade the Europe’s peoples are on an unstoppable jour- sonal integration and possibly a way to resist important ally in resisting the inroads being Sweden (and possibly, Ireland) is attempting to (van Gogh’s work) as well as strong sympa- private sacred space, previously negotiated over ney towards religious anomie. the de-humanising tendencies of the western made by less desirable elements of western understand and learn how best to respond to thies (van Gogh’s assailant). I also note the several hundred years of Enlightenment history. multi-nationals that have recently arrived in individualism and secularization (although those people with no formal religious affiliation launch of the new Dutch version of the Bible. The private domain of religion is, it seems, no Halman and Riis again: Central and Eastern Europe. in some versions, this seems to give way to but who describe themselves as ‘spiritual’. I visited the Netherlands two days after its longer territory respected by advocates of secu- extreme ideological expressions). In such launch on the 27th October, 2004 but could larization. In essence, we can see this response "All age groups show increasing levels of Metropolitan Daniel of Iaşi, Romania, countries, perhaps ironically, where minority Attendances at the film ‘Passion of Christ’ not obtain a copy in the local bookstore in to Christianity paralleled by the work of van general religiosity when they get older, but as argues persuasively that in the face of such a churches feel themselves disadvantaged by the suggest a significant level of popular interest in Amersfoort. They had already sold out.9 As Gogh and his response to Islam. soon as institutional aspects are evaluated, predicament, dominance of a majority Church, the attraction the person and story of Christ. I do not want a part of the launch the Queen read Genesis all age groups show declining levels of religi- of a secular State as the only apparent means of to offer a theological or artistic evaluation of 1:1-10 on prime time national TV, featured in Finally, it might be suggested that a fur- osity. There is indeed an institutional crisis, "Secularization obliges the Church to securing religious freedoms is difficult to resist. this film(!) but simply to draw attention to the a five hour programme on the Bible. A friend, ther complicating factor is likely to be the but not necessarily a religious crisis."13 renew its spiritual life, to become more appeal of the Gospel narrative and the cor- standing in line to buy his copy, asked other presence of increasing numbers of migrant and responsible in the world, more sensitive Grace Davie has put the case well for an responding failure on the part of the churches purchasers whether they would be reading it. ethnic minority churches across Europe. Their So, the challenge for our churches to the presence of Christ in the “signs of understanding of ‘European exceptionalism’ of Europe to engage its peoples with it. The The most common response was, ‘No, I just forms of Christian faith are vibrant and vital, remains: to engage with both the sacred space the time”, in the social struggle for justice, but she would be the first to admit that her churches continue to empty at an alarming wanted to own a copy!’ A survey conducted often charismatic, and require high levels of and the secular space. How may we make freedom and human dignity; even to expe- analysis fails to give an adequate account of the rate across Europe and their attempts to medi- at the same time revealed that only 33% of the personal commitment from their members.12 sense of both the marketplace and the cathe- rience often the situation of being mar- complex social and historical realities of Central ate the Gospel narratives seem less convinc- Dutch population regards itself as Christian. The interaction of such congregations with dral precinct? How may we speak the name traditional forms of the western church, as well of Jesus in both places, in worship and in wit- How the famously tolerant Dutch will as civic authorities, political leaders, and local ness, with equal relevance and conviction? << advertisement handle questions of integration in their multi- religious society will doubtless continue to Providing a global writers’ roundtable to speak into the challenges of world mission today interest the rest of the Europe. In France, the endnotes Serving mission leaders and field based banning of religious symbols in public schools 1 For an accessible treatment, see Paul Avis, A Church Drawing Near: Spirituality and Mission in a Post-Christian Connections is a timely reminder that secular public policy Culture (London: Continuum, 2003). For American sociologists, the context of a highly modern and highly reli- The Journal of the WEA Mission Commission practitioners around the globe... is not exercised consistently within Europe. gious society has provided a sharp contrast to their observations of European societies; similarly modern but In a perverse contrast with the French experi- secularised. The most recent assaults on secularization theories have come from the ‘rational choice’ school of Connections is the journal of World Evangelical Mission Commission is a tool used by the Mission ence, Muslims who wish to own a passport in sociologists of religions. See, for example, Stark and Finke Acts of Faith; explaining the Human Side of Religion 10 (Berkeley: University of California Press, 2000) Commission (MC) to encourage, inform and challenge all individual, agencies and movements around equally irreligious Denmark are required, as 2 R Fung ‘Evangelising a Secular Society’ in Proclaiming Christ in Christ’s Way Samuel, V. (Oxford: Regnum the world involved in training, sending and supporting of (potential) missionaries around the globe. loyal Danes, to carry an image of the crucified 1989) p146 Christ on the inside front cover.. 3 Frances D’Emilio, ‘Italian Minister Withdraws as Candidate for E.U. Commission’ in The Washington Post Connections is published 3 times a year. Also a special edition is published once a year with a Sunday 30th October 2004 pA30 specific focus. Subscriptions are available from US$ 20 (3 editions). The following editions are Moving on from the Dutch bookshop we 4 The datasets for the 1981-1984, 1990-1993, 1999-2001 surveys are available via national social science scheduled from November 2006 – November 2007: visited a trendy clothes store and on entering data archives (the latter dataset is also available for purchase on CD ROM). To analyse changes in political were surprised to be greeted by a bleeding heart and economic orientations, family values and religious norms, their impact on economic growth, political December 2006 Global Summit party strategies and the prospect for democratic institutions, the first comparative value surveys were started Jesus, a Madonna and Child, and a Crown of in 1981under the leadership of Jan Kerkhofs and Ruud de Moor. They collected data on ten West European A full report on the WEA MC conference held in South Africa – Thorns. These were not seen as religious icons, societies. These surveys earned so much attention that they were soon replicated in fourteen additional coun- June 2006 tries with Gordon Heald coordinating the fieldwork outside Europe. To facilitate cross-national research, the data for the World Values Surveys were integrated and documented by Ronald Inglehart. See www.european- December 2006 Special Edition: Focus on Europe! References values.nl for further information. 5 Religiosity in Iceland is surprisingly higher than in all Northern European Countries, Poland and Ireland are far April 2007 Latin America Anon Bible Society of Georgia - Report 2002 less affected by secularization and individualism than other countries. In Spain, levels of trust in the Church Inclusive of a report COMIBAM III Spain – November 2006 Anon European Baptist Federation Directory 2005, are increasing and in Italy, religiosity is increasing (though not institutional religious activity). Connections is published by Prague, 2004 6 Halman, L. & Riis, O., Religion in Secularizing Society (Brill: Leiden, 2003), p9 July 2007 Women and Mission D. Barrett et al (Eds.) World Christian Encyclopedia 7 Metropolitan Daniel Ciobotea Confessing the Truth in Love: Orthodox perceptions of life, mission and unity (Iasi: Trinitas, 2001) November 2007 Focus on the Middle East (2nd Ed) Oxford 2001 T. Beridze (Ed.) Social Trends in Georgia 2004, Tbilisi 2004 8 Davie, G Europe the Exceptional Case (London: Darton, Longman & Todd, 2002), xi 9 ENI reported that 200,000 copies were sold in four days. ENI 10th November 2004 November 2007 Special Edition: China! www.initialmedia.com P. Brierley (Ed.) World Christian Handbook London, 1997 R. Inglehart Human Beliefs and Values: a cross-cultural 10 Halman, L. & Riis, O, Ibid ‘in both 1981 and 1990, the French and the Danish sourcebook based on the 1999-2002 values surveys are the least religious people.’ p11 Contact Kees van der Wilden – managing editor – for information on content and circulation: [email protected] Buenos Aires 2004 11 See the fashion website www.g-sus.com P. Johnstone & J. Mandryk Operation World CD ROM Carlisle 12 Members of London congregations have been told that they are being sent to S. Linzey Christianity in Russia and Post-Communist plant congregation in another country. Contact Anton Smeele – publisher – for information on subscriptions, bulk orders, reprints, adverts and other questions: publisher@ initialmedia.com Europe Pasadena, 2003 13 Halman, L. & Riis, O., Religion in Secularizing Society, Brill: Leiden, 2003 p11 31 Europe Connections Special Edition FEATURE

Europe is seeing the arrival of South Korean, Latin American, Caribbean and Sub-Saharan African missionaries. transforming effects, they have unknowingly Some in government leadership and the Our challenge, as bearers of the super- One of the largest churches in Europe (The Embassy of The Blessed Kingdom of God for All Nations, Kiev) and become immunized against its message. Since media are becoming more vocal in their call for natural power of our Creator, is to build most Europeans’ dominant experience with a return to Europe’s Christian roots. “German bridges to connect with those who are seeking Dublin’s St. Mary’s Pro-Cathedral are both led by Nigerian clergy. How can we begin to understand this shift? Christianity has been that of the institutionalized head of state Angela Merkel…renewed calls an experience with the spiritual world. We Church, they may think they already know what to include a specific reference in the EU can build these connections; we can be these Christianity represents. Therefore, they think constitution to Europe’s Christian heritage. bridges in ways that do not alienate the spiritu- they know what they are rejecting – without ever George Weigel, an American biographer of ally hungry from the message of reconciliation having experienced a relationship with Jesus. Pope John Paul II, and the author of The Cube with God. An open climate for discussion and and the Cathedral: Europe, America, and Politics experience has been created in a society that is Only a fraction of European society Without God (2005), says, ‘Germany is a place spinning in the un-tethered, values-free ambi- Europe’s Spiritual Journey attends a religious service or believes the where one can imagine a rethinking of this guity of post-modernism. teachings of the Bible, even though church stultifying secularism and the moral relativism buildings are present everywhere in Europe. prevalent in much of northern and western Though surrounded by Christian sym- Many of the centuries-old sites stand empty Europe today’” (“Germans Reconsider bols, European societies have been Whatever happened to “Christian” Europe? except for jostling tourists who come to see Religion,” The Christian Science confused in their spiritual journey the artwork. For the majority of Europeans, Monitor, September 15, 2006). Ruth Robinson by the detours of organized reli- churches have become museums: monuments gion, religious wars and secular to a former era. But other forces are also at work ideologies. Jeff Fountain, author of n Europe today, Christians (defined here left its vivid imprint on European minds. tional Church abuses, protesters were perse- across Europe that actively influence people’s Living As People of Hope (2004), writes that as those who attend evangelical and charis- “Religious wars,” writes Wolfhard Pannenberg, cuted, chased out and martyred. In the midst of this spiritual darkness, search for foundations. In the quest for a sense “Christian Europe of all continents is par- Imatic churches, not those who are simply professor of systematic theology (University of are any lighthouses shining in Europe? Yes. of purpose in life, many discount a strictly ticularly guilty of deliberately suppressing the culturally affiliated with a Christian label) aver- Munich, Germany), “are historically behind Europe has been both the seat of higher Throughout history there have been fellowships rational, scientific solution. Those “answers” knowledge of God, and has become a desper- age only around 4 percent of the total popu- the secularization of Europe.” criticism of the Christian scriptures and a of Christians – both within and outside the have failed them. Other “answers” are readily ately needy mission field.” lation (Operation World, 2001). Worldwide, hotbed for secular theorists. For centuries traditional church – who have kept their lamps available: the occult, animism and neo-pagan- statistics show that growth rates for Christians Bloody battles continued on European soil Europeans have searched for meaning through alight. In the midst of a secular society, God ism. The rise in popularity of these practices Europe has lost its way on the path to in the southern half of the African continent into the 20th century. Shaken by the tremen- “enlightened” rational philosophies ranging has called out believers who are communicating is evidence of a hunger for spiritual answers peace with God. Let us be “people of hope” exceed those of Europe, as do those in the dous human toll of World Wars I and II and from Marxism to Freud’s psychoanalysis to grace and hope in an engaging dialogue with among Europeans today. This post-modern, who will be part of Europe’s discovery of Americas, in China and on the Indian sub-con- by the barbarity of the Holocaust, Europe’s nihilism. Now, in their rejection of rationalism their culture. Creative expressions of worship “post-Christian” continent is, none-the-less, The Way. << tinent. The spreading branches of the original masses turned toward other ideologies: social- in post-modern Europe, many find themselves are multiplying. Renewed faith is flourishing. clearly not a post-spiritual one. organized Christian Church have extended far ism, communism and fascism, among others. stranded, ignoring any tie to even institutional- beyond her European roots, and the fruit is ized Christian moorings and values. Though advertisement now returning to renew the source. Even massive religious reform did not some admit European values are based on the bring a reign of peace or reconciliation for “Christian” tenants of human rights, individual Why are most Europeans uninterested Christianity or for European society. Those choice and the rule of law, most governments in attending church? A general disillusion- looking in on Europe’s history may interpret and constituencies do not openly honor God. ment with Christianity due to deep historical the impact of The Reformation as one that Hope Magazine is a publication of the Hope for Europe factors is a core cause of European societies’ spawned a widespread reawakening to the Claire Berlinski writes that Europeans use movement, an umbrella of networks, partnerships resistance to following Christ. There have been Gospel message. But in fact, though it trans- “vapid and unexamined clichés,” avoiding a and alliances aiming to promote the hope of Jesus signposts along the path of Europe’s spiritual formed individual rights for the underprivi- truly critical analysis of attitudes and values. Christ in European life and society. journey; influences that have led to a pervasive leged and underscored that salvation is based These clichés, the author states, are “the sense that the Church and religion are outdat- on “faith alone,” this movement also stirred up clandestine ideology of our time…clandestine Hope Magazine aims to share news from Hope for ed and irrelevant. Several markers stand out. social unrest and division in the Church. because no overt, passionate adherence to ide- Europe affiliated networks and to offer biblical perspectives The relationship between Church and ology is now socially permissible” (Menace in on European issue’s. State in Europe has complicated its journey. While Luther’s and other reformers’ rich Europe, 2006: 32). Hope Magazine is distributed through the various networks to These two entities, joining forces during the faith heritage greatly influenced Christianity in time of Constantine, often chose to march Europe and across the globe, most Europeans Pope Benedict XVI says Europe is mov- leaders and professionals in churches, missions, politics and against their enemies while brandishing the did not accept the personal call to follow ing toward “a dictatorship of relativism.” In business in Europe and beyond. cross. Though most European countries have Christ. And though The Reformation led some fact, students and observers of societal change First publication in October 2006 and will be introduced at the since severed Church-State ties, history has to study biblical texts and challenged institu- across the continent are saying that Europe Hope for Europe Round Table meeting in Warsaw (Poland), is no longer Christian. Jay Tolson writes that we are witnessing the effects of a “spreading October 16-19 2006. ‘Christianophobia’” coupled with an “aggres- Next publications are scheduled for May and October 2007. sive form of secularism – what the British Ruth Robinson has lived in Europe since 1984 with her husband religion writer Karen Armstrong calls ‘secular Contact Jeff Fountain – Editor – for information on content and and family, working in ministry with Greater Europe Mission in fundamentalism’” (“European, Not Christian,” Hope for Europe movements and networks: [email protected]. France, Belgium, Ireland and Germany. She is editor of “ambas- US News & World Report, May 30, 2005). Contact Anton Smeele – publisher – for information on special prints for events and sador’s briefing,” an on-line synopsis of social trends and news- Hope Magazine is published by behind-the-news articles from across the continent. http://www. Christianity’s rituals, garments and cer- conferences or for in-organization distribution: [email protected]. gemission.org/News/AmbassadorsBriefing.asp emonies have surrounded Europeans for nearly two millennia. But because the majority of Europeans have not experienced the Gospel’s More information available at: www.hfe.org and www.initialmedia.com www.initialmedia.com 32 Europe Connections Special Edition FEATURE

Mission strategy in recent decades has focussed on the importance of church-planting rather than just doing Community and church in pre-modern, Sociologist Zygmunt Bauman comments: longer a place for emergency help, it becomes modern and post-modern societies an attractive place for a vacation, or even evangelism, that is, combining Christians in new communities for worship, teaching, fellowship and mission. "What emerges from our fading social to live in all year round (Christian schools, Evangelical Christians are fond of their statements of faith, yet we frequently work for a far more visible In pre-modern societies, communities norms is naked, frightened, aggressive Christian business directories, etc.) And so were based around land and a sense of place. ego in search of love and help. In the people retreat from the wider world and won- method of calculating orthodoxy, that is, consistent and frequent attendance at church on Sundays, and mid The parish system served well across Europe search for itself and an affectionate so- der why they have no appreciable impact upon as a way for the church to reach all those, rich ciety, it easily gets lost inthe jungle of it whatsoever. week as well if possible. and poor alike, who owned, lived or worked the self. Someone who is poking around on the land in a given place. in the fog of his or her own self is no The problem for both of these models is longer capable of noticing that this that while they have responded to some small The modern era was characterised by a isolation, this solitary confinement of degree to the postmodern society around significant change, which affected the way the ego is a "mass sentence" to which us, they do not take it seriously, nor do they that churches were organised. Emigration, we have each been individually con- consider how they can express the gospel fully urbanisation and industrialisation meant that demned." within that culture. They are throwbacks to an The End of the World as the land and the parish became less important. earlier age, and look like ill-fitting imports from Community was reconstituted in the expand- In such a context, many churches base another place. They degrade the full implica- ing industrial cities on the basis of shared cul- their outreach strategies on the offering of tions of the gospel, which is that every culture, ture and shared experience. Class, not place, community and identity to those adrift in an including postmodernity, can be inhabited and became the most important signifier of iden- uncaring world. These strategies usually thake transformed by Jesus Christ, and they confuse we know it: tity. Churches emerged with an emphasis on one of the following two forms: the practice holding on to past structures and congregation and club, where people gathered practices with faithfulness to the living God. to worship with those who were like them, 1. Church as heritage site The possibility of engaging effectively in mis- rather than those who lived in the same vil- sion with our surrounding culture is reduced, Church-planting in postmodern Europe lage. Working-class and middle-class denomi- In the premodern era, the worship of the because by becoming a heritage site of refuge, nations arose. church was part of a commonly-owned cul- they have become (and are perceived) to be ture. In the modern era, the church was close- seperated from ordinary life. The postmodern era changes our ideas ly related to the aspirations and experiences of identity and community again. Identity is of different social and ethnic groups (or 'peo- So what might a postmodern church not based on a common sense of place, since ple groups', as we now call them). As living look like? we are all more able to be highly mobile now. expressions of a past era, church has for some t the church which I attended after pose of church services is to enable And this is not an issue that Nor is identity based on common experi- taken on a historical character. This is not a 1. Communication, not congregation Richard Tiplady first becoming a Christian, the minister clergy to count the congregation. is reflected only in those outside ence or common class. In his book "Bowling turn-off for some - the weekly visit to church Ahad a favourite saying: "What does the This is probably a little cynical, but the church; it can be found in Alone", Harvard professor Robert Putnam becomes attractive precisely because its histori- If congregation was the normative model story of doubting Thomas tell us? Never miss a churches often find their main sense of suc- Christians too, and even in missionaries: shows that across all types of social asso- cal flavour. The church is valuable because it for the church in a modern era, then com- meeting; you don't know what might happen!" cess in the number of people who attend on ciation, such as religious affiliation (church preserves the traditions of the past and makes munication will be the dominant theme for a Sunday. Regular church attendance is een "Problems arise when younger missionar- attendance), union membership, participa- them accessible to new generation. Its music, the church in postmodernity. The growth in Catholic professor and Dominian Edward as being a significant test of spiritual health, ies are expected to plant churches according tion in parent-teacher associations and the architecture, and literature are prized for being fragmentation and individualism leads some Cleary comments on this: "Latin American and church growth is measured in the size to a model that they themselves find boring number of volunteers for civic organizations artistically significant. In effect, the church to conclude that community is dead. But I Pentecostalism shares characteristics of religion of congrgations. The importance of Sunday and irrelevant. It is not uncommon to find such as the Boy scouts and the Red Cross, becomes part of the heritage industry (like the think that this is wrong. It is not dead - it is in the United States. Specifically, it places attendance and congrgational size can never be young missionaries whose only motive for involvement has declined in the last fifty National Trust), and the emphasis lies in pre- just different. People still want to be with each exceptional emphasis of congregational partici- underestimated for solid church." (Pete Ward, attending church is a latent sense of Christian years. The title from his article came from serving for future generations that with which other, to find significance in relationshiips, and pation and worship attendance as a measure Liquid Church) duty, and who come away each week wonder- the discovery that, while more Americans we have been entrusted. to make a difference in other people's lives. of religious involvement." (IBMR 28/2, April ing why they bothered to go. Such a situation go tenpin bowling than ever, participation in But in our postmodern context this is not 2004, p51) Across Europe we find a massive interest cause problems at three levels: the personal organized bowling leagues fell 40 per cent 2. Church as refuge expressed so much in organised meetings; it is in spiritualirty. In a continent that is gener- spirituality of the younger missionary whose between 1980 and 1993. This is not a trend expressed through constant communication. But have we ever in fact stopped to con- ally prosperous, and where even its poor can faith is weakened, not strengthened, by church that affects America alone. Putnam shows a The fluid, ever-changing environment of Cell phones, email, instant messaging, photo sider why evangelicalism functions in this way? generally not be siad to be starving, there is attendance; the ineffectiveness of the mission- decline in the level of social engagement is postmodernity offers little support of shelter in and video messaging - millions of European a desire for something beyond material pos- ary as evangelist and church-planter (after all, also evident in Europe. People are meeting the face of overwhelming change and almost young people have developed new forms of "I have sometimes felt that the real pur- sessions. People are searching for meaning, why draw people into a church where you together less frequently in organised groups. unlimited choice. In these circumstances, peo- connectivity. It is community based on com- for transcendence (something beyond them- rarely meet God?); and tension and division in ple look for safe and welcoming places where munication rather than meeting. But it is more selves), for identity. But they are generally not the missionary team itself" The very concept of personal identity is they can find a sense of togetherness and than a virtual community, since these young looking at churches for this. It is not uncom- (Peter Stephenson, I still haven't found more fluid and changeable in a postmodern safety. When a wider sense of community has people also meet face to face regularly. The mon to hear people say of themselves that what I am looking for, Postmission) context. Our identities are more complex, all but eroded, churches develop into places network church needs to take this form of they are "spiritual but not religious", with the more changeable and less certain. The post- of refuge where we can retreat for a while. In communication seriously. Richrd Tiplady is church being included in the latter category. So what are the roots of this change, modern world creates new forms of fragmenta- home groups, Sunday school, youth ministries the UK director of All too often, we have created communities and what should we be thinking and doing tion and dispersal. In modernity, human iden- and social activities we can meet people who 2. Leadership by example European Christian where spiritual experience is tied to meetings about it? tities were kept securely in place by clearly- share our values. Mission and membership, as well as participation in a defined class and gender roles. Now we have The bigger the shelter, the more com- Modern churches ordain those who are whole host of other institutional activities. The Part of the reason for this is that our the freedom to choose our identity, to change fortable it becomes, and more people it can safe and steady, and who will lead from the spiritual seeker looks at the social price tag, understanding of community is changing. it, to succeed of fail alone. accommodate. Some churches have turned front (of the meeting). Postmodern church will and looks elsewhere. from being a refuge into being a resort, no not be able to rely on meeting, on visibility 34 35 Europe Connections Special Edition FEATURE

first time roudn; we won't do it for the second The 2006 HOPE Awards were presented on October 17 this year at the Novotel Airport Hotel in Warsaw. time in our lifetimes. And we don't really Special guest of honour was the EU Commissioner for regional policy, Prof. Danuta Hübner from Poland. know which approaches to church-planting will work best. Michael Moynagh, co-director The occasion was the annual Hope for Europe Round Table, combined with the General Assembly of the of the Tomorrow project, writes "churches in European Evangelical Alliance and the annual meeting of the European Evangelical Missionary Alliance. the New Testament seem to have been diverse. Indeed, diversity is one of the hallmarks of the Holy Spirit". He quotes retired Archbishop of Canterbury George Carey, "the Spirit never leaves identical finger prints", and adds "God has built experimentation into the fabric of creation. It is part of being human. It will be The 2006 HOPE Awards part of successful church-plants as well". HOPE Awards are presented annually for the promotion of partnership towards transformation in Creating postmodern network churches European society through Christian witness and action. in 21st century Europe In this paper I have set out a vision for the future of the church in Europe - a network The following are the recipients of this year’s awards: church, not a congregation, based on the real- The first HOPE Awards were pre- ity of contemporary postmodern community, sented during the HOPE.21 Congress not the nostalgic communities of refuge that The New Reformation Movement in Belarus in Bupapest in 2002. many of our churches become. So I leave you with a question, which I hope also doubles as a vision; can existing mission organisations and churches make Henryk and Alina Wieja, their expertise available to a new generation of Christians, helping them to communicate Poland of attendance, and on authority. People who 4. Experimental diversity the true spiritual life in Christ with their peers, are free to shop, and will gravitate towards to build new forms of Christiian community those who they perceive as enlightened, who The "one size fits all culture" is dead. We based on communication rather than congre- are something special that is worth hearing or expect tailor-made products and services in gation, and to allow a new generation of char- learning from - these people will be the real many parts of our lives today, and this corre- ismatic leaders to emerge who will have the Founded in 2001 by pastors and activists from Baptist, Pentecostal and Charismatic denomi- leaders, regardless of their position. Leadership sponds to the postmodern celebration of diver- kind of impact on postmodern young people nations, the NRM aims to promote unity and vision among church leaders, to foster Biblical will be by influence rather than control. Those sity. It took 800 years to evangelise Europe the that we can only dream about? << thinking among the Belarusian people, and to equip the churches for reformation in society. who are perceived to have met with God, This movement has initiated seminars, concerts, sermons and lectures to promote awareness and who have been changed by him, will be of the impact of the 16th century Reformation on Belarus, and to call Belarusians to true the guides, the teachers who lead into holy patriotism by living out Reformation principles today. and passionate living for Christ. Already we see congregational leaders being supplanted Some of the articles in this journal were originally written for the Since 2002, the New Reformation School has helped to equip almost 1000 church ministers. in influence by spiritual directors, those who 'E-zine' "Encounters". This is a short description of this E-magazine: In 2003, the National Organizing Committee for Celebrating the 450th Anniversary of the Founders and directors of the Life and will guide into a spitituality that goes beyond Reformation in Belarus included representatives of the academic and cultural elite of Belarus, Mission Ministry, and of a private medical the safe confines of the congregation. Encounters is a missions magazine published on the web every two months and has now been and representatives of all Protestant denominations in the country. This celebration became centre in Ustron, southern Poland, the running for more than two years. (Edition 15 is due at the beginning of December, 2006.) Its chief the largest-scale cultural project of the last few years to be carried out without state support. Wiejas are also engaged in marital, family 3. Integrated or separate? purpose is to provide a space for reflection on issues and trends in mission today. Its target audience and counselling work, lecturing, teaching is mission leaders, church leaders interested in mission, academics in the appropriate discourses and and holding seminars together in theologi- This is an interesting question (hence engaged laypeople. The founding editors felt, and still feel, that many of these are necessarily men cal seminaries and bible schools across the question mark). In "Mission Implausible" and women of action, but that the danger is that none of us are doing enough thinking. Daniel Szabó, Hungary Poland. Together they have written a book Duncan McLaren suggests that it is the more on marriage 'Malzenstwo o jakim marzy- sectarian form of religious belief that are A number of features make Encounters user friendly. It is in an easily printable format; its web-based Pastor Szabó served throughout the communist period in the my' ('The Marriage we dream about'). thriving in Europe at the moment. Yet a dif- character allows for tight deadlines and consequently an up-to-the-minute feel (we produced a Reformed Church in Hungary (RCH), and has held many leadership Henryk has written books on complex ferent approach is endorsed by a recent let- response to the Asian tsunami in quick time, for example) and it is an ideal forum for ongoing reflec- responsibilities, including the presidency of the Hungarian EA. Now health issues 'Tajemnice pelnego zdrowia' ter-writer in Christianity Magazine (February tion through its discussion board. in his seventies, Pastor Szabo was faithful to Christ despite arrest and ('The mysteries of complex health') and 2005). Writing about foorball chaplaincy, persecution from the communists, and still continues to serve faithful- 'Bog ktorego potrzebujemy' ('God that we Steve Goddard writes, "I would like to see Encounters makes a deliberate attempt to be European (in this instance that includes the UK!). There ly. Dr Geza Kovacs writes: “He is a man who can be poor with the poor and rich with the rich. need'). Alina has written 'Powrot kobiety informal fans chaplains appointed (wearing are more than a few US mission journals, but the European voice can seem somewhat muted. Of He can be a good Reformed but he can be united with a no name Christian "brand". He helps do harmonii ze Stworca' (Return of a "Revaldo" on the back of the team shirt?) course, the magazine looks at global mission issues, but the perspective is European. the last gypsy individuals to get food and he helps first bishops to start universities. He gives woman to Creator), and five volume text who travel with the faithful to away matches his last bit of food to a street man, and he has something to say to presidents of countries. He book 'How to Effectively Help Others'. and become a seamless part of what are To date we are much encouraged by the response to this initiative and feel we can confidently com- frequently sleeps on the floor at the EA and he feels himself at home at royal homes, too. But Married for over 25 years, the Wiejas have vibrant, caring communities." mend it to the missions community as a useful resource. every time and place he lifts up Jesus, the crucified Son of God.” two adult children.

36 37 Europe Connections Special Edition FEATURE

The EU’s origins lie in Europe’s centuries of conflict. After World War II, many felt a strong desire to avoid war, Matthew 25:31-46 paints a picture of the divisions serving to restrain fallen humankind’s Council decides. All three were established in final judgement. It encourages us to work out full potential for evil (e. g. Genesis 11:1-9). the 1950’s by the EU’s founding treaties. especially conflict involving France & Germany again. Konrad Adenauer, the German Chancellor & Robert the implications of our salvation by living a life Schumann (the French Foreign Secretary), both committed Roman Catholics, had each dreamt of uniting Europe worthy of the Gospel. Whilst there is much So nations are, at the very least, used 1. The EU-Council we can do through our political endeavour to by God for our good. Nowhere are they since the 1920s. Adenauer regarded uniting Europe as “not only a political and economic aim worth striving for, tackle particular sins, only Christ can eliminate condemned in the Bible, though specific The Council is the EU’s main decision- sin altogether, when he returns. There is no nations are judged for their idolatry and sa- making body. It represents the member states: but as a real Christian obligation.” The search for permanent peace was at the heart of this “Christian obligation.” 9 room in this framework for utopianism but vage conduct towards other nations. One its meetings are attended by one minister from when Jesus returns and finally triumphs over nation, Israel, was clearly formed, nurtured each of the EU’s national governments. evil, we shall all have to give account for what and blessed by God to serve his salvation The Presidency of the Council rotates, so we have done with our opportunities. purposes, but punished when it worshipped that each EU country in turn takes charge of idols and failed to honour and obey God. It the Council agenda and chairs all the meetings Democratic politics is one way in which a is true that super states or empires such as for a six-month period: promoting legislative society decides the values by which it will be Assyrians, Babylon, the Medes and Persians, and political decisions and brokering compro- governed. Alternatives are totalitarian govern- and Rome were also used by God, to punish mises between the member states. In 2004 it ment of one form or another, or war. Democracy Israel for its apostasy, but the Bible does not was Ireland and the Netherlands, in 2005 it The European Union is not an explicitly biblical idea but it fits well tend to present them in a positive light. Can was Luxembourg and now it is the UK. Next with the biblical view of humanness. Made in we conclude, then, that though the Bible sees year 2006 it will be Austria and then Finland. the image of God and having God-given care- humankind as one, national divisions based EEA perspectives: September 2005 taking responsibilities, all of us should play on geographical, linguistic and cultural dif- The subjects on the agenda determine a modest part in choosing the values of our ferentiation are also part of the biblical world- which ministers attend which meeting of the democratic societies. At the same time, because view? The only qualification is that national Council. For example, when the Council is to we are all affected by sin and temptation, power arrogance and idolatrous nationalism are seen discuss environmental issues, the meeting is should be dispersed as widely as possible. as evil and will be judged. attended by all the Environment Ministers and A brief history of the European Union (EU) cooperation continued relatively successfully historical, cultural and literary contexts, not is known as the ‘Environment Council’. and quietly until Jacques Delors, another com- single verses wrenched out of context. Political engagement with the EU If the EU is a community of nations Frank Buchman and the Moral mitted Roman Catholic, became Commission The creation passages portray human working together to resolve their differences Each minister in the Council is empow- Rearmament Movement in Switzerland pro- President in the 1980s. He remembered the beings as social beings1 with God-given Historically, nations have been identified through politics rather than conflict, then ered to commit his or her government. Each vided a neutral meeting place for German & original vision of “ever closer union” and dra- responsibility to care for his creation2. Men by a common language, ethnic and cultural Christians will want to actively support it minister in the Council is answerable to his or French political leaders, where friendships matically accelerated the pace of development, and women are different but together bear the affinity, and in some instances by a common “Blessed are the peacemakers, for they will her national parliament and to the citizens that were formed, and forgiveness & reconcilia- culminating in the Single image of God. The pattern is one religion. Increasing globalisation has blurred be called the sons of God”, taught Jesus.10 parliament represents. tion sought. Adenauer & Schumann met and Market being completed of unity within diversity. many of these differentiating factors. Today Indeed, the end of war will be one sign of learnt to trust one another. Meanwhile, Jean at the end of 1992. Soon European Evangelical Alliance nations are also differentiated by their different God’s coming Kingdom, according to the Up to four times a year the presidents Monnet had come up with a plan to avoid afterwards, plans for The fall spoiled the outwork- tax systems, currencies and foreign exchange prophet Micah.11 If, on the other hand, the EU and/or prime ministers of the member states, war. By countries pooling the means of pro- monetary union became the focus. A drive ing of the creation pattern. Human rebellion rules, and by legal rules about citizenship and is an embryonic ‘super-state’, then the biblical together with the President of the European ducing coal & steel, conflict would be impos- towards Common Foreign & Security Policy distorted the divine image, distorted human immigration. What does the Bible have to say principles identified in the “framework” above Commission, meet as the “European Council”. sible. It would also make Western Europe and Justice & Home Affairs cooperation fol- relationships with him, with the land, with each about such matters? may cause us to be concerned about the risks These ‘summit’ meetings set overall EU policy stronger, at a time when there was growing lowed. From November 1989 onwards, plans other and with ourselves. associated with the concentration of power in and resolve issues that could not be settled at fear of the Soviet threat. for Enlargement began to emerge. There is no mention of nations in the the hands of fewer fallen people. a lower level (i.e. by the ministers at normal The Apostle Paul saw the constraining first nine chapters of Genesis. This leads such Council meetings). Given the importance of The Monnet Plan was accepted. All hand of Government as part of the answer theologians as Karl Barth to conclude that, God is sovereign over every dimension European Council discussions, they attract a What is the result of these origins & 3 Western countries were invited to join the history? to this problem. , though he was under no “we cannot deduce a true command of God of life so “all Christian thinking must begin lot of media attention. European Coal & Steel Community. Belgium, illusions about the Roman authorities who the Creator, or a distinctive obedience owed not with man but with God”.12 That applies The Council has six key responsibilities: the Netherlands, Luxembourg, France, For 50 years, the institutions have worked eventually put him to death. We are to obey to it, from the mere fact that there are nations not only to national politics but also to the Germany & Italy did so in 1951. Just 6 years in a certain way, generally a centralised Government because it is God’s agent; when it and that man lives in them.”6 Nevertheless, EU Constitution and all EU Directives and 1. To pass European laws – jointly with the after World War II, the process of forgiveness bureaucracy, modelled on the French political systematically acts contrary to God’s revealed in Acts 17 we find the Apostle Paul telling policies. Evangelicals will want these to reflect European Parliament in many areas. and reconciliation had reached the point that system, and designed for just 6 nations. 50 will we are no longer obliged to obey it. the Areopogus that, “from one man he (God) biblical values and principles. As Christians 2. To co-ordinate the broad economic policies Germany could be accepted as an equal. We years of legislation now have to be accepted made every nation of men, that they should we have to ask what forms of European inte- of the member states. tend to forget what a remarkably Christian act by new members, and there is great debate Jesus was obviously not a politician, but inhabit the whole earth; and he determined gration will most foster biblical values in the 3. To conclude international agreements this was. In the West, we also forget what it about the ultimate goal. “Ever closer union” is strands of his teaching have major political the times set for them and the exact places political and economic system. between the EU and others must have been like for those who were left on a moving target. How close? With what end in implications. The salt and light metaphors in where they should live.” Moses said something 4. To approve the EU’s budget, jointly with the the other side of the “Iron Curtain”. mind? Should the EU be an economic super- the Sermon on the Mount4 suggest that Jesus very similar in Deuteronomy 32:8.7 In the Evangelicals have not reflected as much European Parliament. power or a political superpower as well? expects his disciples to penetrate society to same vein Genesis 9:19 underlines the unity of as the EEA feels we should, about Europe and 5. To develop the EU’s Common Foreign and In 1957, the same countries signed deter corruption and the beatitudes indicate humankind in that all people were descended the future shape of Europe. The EEA is com- Security Policy (CFSP) 5 the Treaty of Rome, the founding treaty for A Biblical framework for political the sort of people he had in mind. from the three sons of Noah. But we should mitted to encouraging such reflection. 6. To co-ordinate co-operation between nation- European integration. It envisaged “ever closer engagement also note that “humanity is reconstituted after al courts and police forces union”. Economics would be the driving force The parable of the Good Samaritan, Luke the Flood into a manifold world of nations not How does the EU operate? drawing the peoples of Europe together, but Belief in the divine inspiration of the Bible 20:20-26 and 1Timothy 2:1-3 also have politi- into a homogeneous multitude”.8 Genesis 10 The controversial question is how union was the goal right from the start. How implies a duty not to manipulate it for our cal implications. Christians who never bother identifies groups of people organised by land, The EU-Commission proposes and many decisions can be made by “Qualified close that union would be was not defined. own ends. Our framework needs to reflect the to vote or to pray for those in authority should language, family and tribal units and nations. ensures implementation of European law, the Majority” voting and how many ought to be Over time, more countries joined. European teaching of the whole Bible, understood in its ponder these verses. Following the Babel incident we find these EU-Parliament debates, and the European unanimous. 38 39 Europe Connections Special Edition FEATURE

.2. The EU-Commission to clarify and justify its policies. It also replies in Strasbourg and sometimes in Brussels. What happened with the budget this the country’s future relationships outside what should be decided nationally, regionally, regularly to written and oral questions posed Committee meetings are also held in Brussels. summer? the country will look like. or locally. The EEA is committed to playing The EU-Commission represents and by MEPs. (Members of European Parliament) Luxembourg is home to the administrative its part in that debate, and has its own views upholds the interests of the EU as a whole. offices (the ‘General Secretariat’). Right after the referenda in France and the Many possibilities are open. But one about what should be highest on the shared It drafts proposals for new European laws, The European Commission has four main roles: Netherlands, the leaders of the member states thing is sure – a break for reflection is very agenda at this stage of history. which it presents to the European Parliament 1. To propose legislation to Parliament and the Parliament has three main roles: met in Brussels for their ordinary summit wise – and we may add – a break for prayer, and the Council. The Commission is inde- Council; 1. Passing European laws – jointly with the meeting in the European Council in June. because we know that God changes the world EEA’s vision of a values-driven EU pendent of national governments. 2. To manage and implement EU policies and Council in many policy areas. Direct elec- This meeting was not a happy family-get- in answer to prayer! the budget; tions of the EP helps safeguard the demo- together this time. Some media wrote that it We have a dream of a vibrant 21st The Commission is also the EU’s executive 3. To enforce European law (jointly with the cratic legitimacy of European law. should have been held in Waterloo outside The possible future of the EU Century Europe, in which variety is valued, arm –responsible for implementing the deci- Court of Justice); 2. Parliament exercises democratic supervision Brussels, because the attitude at the meeting and in which each culture makes its own sions of Parliament and the Council. That 4. To represent the European Union on the over the other EU institutions, and in par- was a genuine Waterloo attitude. Some wrote The 25 member EU has become a strong unique contribution, in an atmosphere of means managing the day-to-day business of international stage, for example by nego- ticular the Commission. “It was rude, personal and not beautiful. But it fellowship of rich and poor countries. This mutual respect. A Europe committed to rec- the European Union: implementing its poli- tiating agreements between EU and other 3. The power of the purse. Parliament shares was honest, when the leaders of EU after the fellowship must be developed as the world onciliation, peace, liberty of conscience and cies, running its programmes and spending countries. with the Council authority over the EU failure of reaching an agreement gave voice to changes: for example, in relationships between religion, and the European Convention of its funds. budget and can therefore influence EU their frustrations” rich and poor. Human Rights. The Commission’s staff is organised in spending. At the end of the procedure, What they disagreed on was among A whole new era developed in Relief A Europe marked by respect for every The term ‘Commission’ is used in two ‘Directorates-General’ (DGs) and ‘services’ it adopts or rejects the budget in its other things the EU’s budget for the next and Development in 2002, when the EU individual, the sanctity of life, and the institu- senses. First, it refers to the team – one from (such as the Legal Service). Each DG is entirety. couple of years. Solidarity fund was established because of tion of the family. A Europe committed to the each EU country – appointed to run the insti- responsible for a particular policy area and is dramatic flooding. The EU thereby acquired poor and disenfranchised: a Europe in which tution and take its decisions. Secondly, the headed by a Director-General who is answer- What happened with the Constitutional The UK wanted to keep its rebate, which an instrument with which to express its finan- the voiceless have a voice, opportunities are term ‘Commission’ refers to the institution able to one of the commissioners. Treaty this summer? the country has had since Margaret Thatcher cial solidarity with Member States and candi- created for the disadvantaged, and redemptive itself and to its staff. said “Give me my money back”. She got it. date countries that fall victim to exceptional possibilities are fostered for both victims and A Commission with too many members Two of the original member states rejected But now other countries think that the time natural disasters. perpetrators. The appointed Members of the will not work properly. There is at present one it! In France almost 55% of the population, is up where every country ought to contrib- Commission are known as ‘Commissioners’. commissioner from each EU country, that is and almost 62% in the Netherlands voted ute to the budget of the EU according to Also in 2002, the EU fund “Water for A Europe with a strong identity, whose They have all held political positions in their 25 commissioners, of whom 18 are men and against it. European leaders were in shock, what they are able to give, or according to life” was set up: to fund water to the poorest self-definition nevertheless actively encourages countries of origin, but as Members of the 7 women. When Bulgaria and Romania join in though most member states have ratified (in the population, the GNP, and the economy areas of the world, especially in Africa, but also Europeans to take their place as partners with Commission they are committed to acting in 2008, the EU will have 27 member states. At national Parliaments) or voted YES in referen- of the country. Mr. Blair was willing to dis- Caucasus and Central Asia. EU has given 1 the rest of the world, humbly recognising that the interests of the Union as a whole and not that point, the Council - by a unanimous deci- dums. This whole situation leaves the EU with cuss this, if the other countries were willing Billion Euro for this initiative. Europe has a lot to learn as well as to give. A taking instructions from national governments. sion - will fix the maximum number of com- a lot of questions at the time being. to discuss a minimizing of the subsidies for Europe that resists all attempts to become a new missioners. There must be fewer than 27 of farmers in the EU. Humanitarian aid for 500 million Euros 21st century Empire, but which rather engages A new Commission is appointed them, and their nationality will be determined The Dutch Prime Minister, Jan Peter a year still goes through the office of ECHO, in partnership with the rest of the world. every five years, within six months of the by a system of rotation that is absolutely fair to Balkenende, called this a “wake up call”, He wanted a discussion about reform of which has given help to situations and crises European Parliamentary elections. The present all countries. which may be used to the advantage of the budget, so that most of the budget every in more than 100 countries. In short, a Europe shaped by those time- Commission’s term of office runs until 31 Europe. He suggests taking time for reflection year should not go to the agricultural affairs less values that have played such an important October 2009. Its President is José Manuel 3. The EU-Parliament about how to profit from this development. and regions in the rich countries. Instead he In the future the EU will also focus on part in shaping the past: a forward looking Barroso, from Portugal. Other European leaders agree with him. wants to modernize EU and focus on future securing the fundamental rights of European Europe committed to overcoming historic ani- The European Parliament (EP) is elected investments on research and development, to citizens. In the future EU will work even more mosities, and to making a generous contribu- Parliament has the power to dismiss the by the citizens of the European Union. Jean Claude Juncker of Luxembourg strengthen the EU’s global position. than before on liberalizing the market for tion to the welfare of the wider world. << whole Commission by adopting a motion (President of EU at the time) said that the cri- goods and services and will give underdevel- of censure. Individual members of the Elections are held every five years, and sis is about a confrontation between two differ- This is a very critical point in the UKs oped countries better possibilities to export Commission must resign if asked to do so by every EU citizen who is registered as a voter ent visions of the EU’s future. Some only want relationship to France: because French farm- their crops and goods to the EU. the President, provided the other commission- is entitled to vote. Parliament should there- the EU to be a free (common) market, and ers receive the biggest part of the subsidies ers approve. fore reflect the democratic will of the Union’s others want integrated political cooperation in for farmers in Europe. And the French farm- EU also strengthens the resources to bat- Endnotes citizens (more than 455 million people), and Europe. Which group is going to win? ers are not willing to give this up. President tle terrorism, organized criminality, human traf- 1 Genesis 2:18 The Commission attends it represents their interests in discus- Chirac does not dare to give in on this ficking, money laundering, drug-dealing and 2 Genesis 1:28 all the sessions of Parliament, sions with the other EU institutions. The EU was established to promote peace, point, instead he still insists that the UK other cross-border problems. 3 Romans 13:1-7 The present parliament, elected in security and stability, but to those born after give up its rebate. 4 Matthew 5:13-16 June 2004, has 732 members from World War II this is not enough. As the EU These plans and thoughts for the future 5 Matthew 5:1-12 all 25 EU countries. Nearly one has got bigger, people have felt that it is even At the end of the meeting some of the harmonize in some ways with the aspirations 6 K.Barth, quoted in O.R. Johnston, ‘Nationhood: towards a Christian Perspective’ Latimer Studies 7 third of them (222) are women. further away from them, and needs to prove its new and poorer EU-countries agreed to give that the EEA has for the European fellowship 1980, page 21. own legitimacy. up some of their subsidies to create a consen- 7 “When the Most High gave the nations their Members of the European Parliament do sus, but this proposal was not received posi- The EEA believes that the EU principle inheritance, when he divided all mankind, he set not sit in national blocks, but in seven Europe- Having said that, most of the “No” tively by the rich countries. of “Competencies” (i.e. areas of responsibility up boundaries for the peoples according to the wide political groups votes had little to do with the text of the that fall within the Commission’s remit) is an number of the sons of God.” (Masoretic text) Constitutional Treaty. The results of the ref- Chirac is very unpopular, and Blair important one, which also needs further reflec- 8 O. R. Johnston, ibid, page 16. 9 See, for example, Amos 1-3. The European Parliament has three places erendums are more a sign of frustration with is leaving 10 Downing Street at the next tion, within a coherent biblical framework. 10 Matthew 5:9. of work: Brussels (Belgium), Luxembourg and national leaders and/or with the EU as such national election in UK. At the time of The EEA believes that EU citizens should 11 Micah 4: 1-5 Strasbourg (France). Meetings of the whole than a “No” to the Treaty itself. writing, the post-election uncertainty in engage in debate about which decisions 12 Michael Schluter, ‘Christian in a Changing World’, Parliament, ( ‘plenary sessions’), take place Germany makes it difficult to predict what should be reached together (at EU level) and Harper Collins 2000, page 172 40 41 COLOPHON book review Special Edition The Cube and the Cathedral: Europe, America, and Politics Without God George Weigel. New York: Basic Books. April 5, 2005. 202 pages. malaise can only be comprehended through a theological analysis of the problem. European aspirations WEA Mission Commission The cracks in the divide that separates the U.S. and Europe have been dampened because the Vijverlaan 3 imagination, or rather, the moral 3062 HH Rotterdam appear more poignantly as the “war on terror” progresses. imagination has been lowered to The Netherlands Yet the fissure between the two continents existed long the level of boredom. The imagina- before the tensions in the political relationships filled the tion that saw transcendence, beauty, Mr. Bertil Ekström virtue and grandness as pictured by Executive Director newspapers. With perceptive insight George Weigel addresses the “Cathedral” has mutated into the Dr. William D. Taylor the underlying reasons as to why this divide exists and may be “Cube.” The hope Weigel holds out Editor as a solution focuses on a return to growing. At the same time The Cube and the Cathedral cautions Europe’s primogeniture, Christianity, Mr. Kees van der Wilden the U.S. not to follow the same trajectory as Europe despite the applied to contemporary society with Managing Editor common intellectual heritage of the two continents. an understanding of current issues. Mr. Anton E. Smeele The Cube and the Cathedral, reads Publisher well, reflects the author’s familiar- Wiegel uses the metaphor of La the most significant, durable and ity with the subject, and contains Mr. K. Rajendran, chair Mission Grande Arche, an almost perfect hope-filled. The “Cube”, or atheistic many insights concerning humanity, Commission “Cube” completed in 1989 for humanism under the French model, political communities, freedom, and consulting editor the celebration of the bicenten- appears to have won the day since, the moral framework necessary to Graphic Production nial of the French Revolution and in the minds of the European elite, support and sustain constitutional Lines Communications all for which that revolution stood: it promises a “tolerance” that might democracies. Weigel is a Catholic [email protected] life apart from God. In contrast to provide peace but not recognizing theologian and a leading com- this, the Cathedral of Notre Dame, that it is really an endorsement mentator on issues of religion and Photography credits another French landmark, of indifference. That indif- politics who argues ably from that Greater Europe Mission: is positioned at the other ference minimizes the perspective and is well qualified to Cathedral (p 5), bistro (p 13) Doug Mitts, end of an axis shared GEM missionary celebration of the fall of do so. Yet evangelicals would also and worshiping group (p 15) with the “Cube”. Together communism into just endorse his thesis and agree that Subscriptions they postulate in poetic a statement of “it didn’t America too needs to heed this www.initialmedia.com architecture the polar opposite: life work” instead of rejoicing in the warning. The book touches on all informed by God. Wiegel clearly defeat of one of the world’s worst the salient concepts to make his Enquiries defines the God he has in mind, totalitarian systems. case, and many of those ideas as • Content the God of orthodox Christian faith. Weigel argues for a democracy fully developed alone could fill a [email protected] Europe stands at a crossroads and that sustains and promotes true book. However, the work addresses • Delivery & extra copies as evidenced by the preamble to human freedom for all, but this the influence of Christianity at only [email protected] the European Union’s constitution, can only grow out of an adequate the institutional levels of democra- • Subscriptions appears to be choosing life apart moral foundation. For Europe, even cies and the foundations that under [email protected] from God, life represented by the with its current conceptualizations gird them. Yet faith at the institu- • Advertisements “Cube”. Yet Weigel argues that of democracy, Christianity, and in tional level does not suffice since [email protected] • General this indeed is not only the wrong particular Western Christianity, once the European sees the church as [email protected] choice, but a choice suicidal for formed that foundation. Without that irrelevant to life. For hope to return Europe today. understanding of Europe’s heritage, to the European people, individual Connections is published in the Although the proposed EU con- the current EU government has little transformation must occur which Netherlands by Initialmedia stitution contains 70,000 words, promise of sustaining a future free can only be accomplished through on behalf of the WEA Mission one word stands out as missing: for all. The moral “why” is lost in the a personal encounter with Jesus Commission. “Christianity”. For Wiegel this absence supposed protection of freedom for Christ. Only as Europeans, both of means that the moral and spiritual all. In reality, the pursuit of “toler- “high and low” culture, choose to www.initialmedia.com foundations that support, sustain, ance” has bred an unrecognized follow Christ, will the malaise affect- ISSN 1872-1974 and foster a future for the Continent “intolerance” for Christianity, so ing them and the political systems have eroded almost to the point much so that it must be actively of their continent be cured. For of non-existence. Even more so he excluded from the EU Constitution. Europe to have hope for her future laments European high culture’s Yet Weigel’s point goes deeper than and to once again capture the moral refusal to acknowledge not just the constitutional democracies. He imagination, she must return to the Christian Faith as a major shaper sees a malaise that touches not “Cathedral”, at the personal as well © 2006 Initialmedia of Europe’s history, but arguably only Europe but its citizens, and that as the institutional level. << 42