V ista

EDITORIAL

Growing Up Nominal Of course I didn’t realise it at the time, but I was raised as a “nominal Christian”. My mother was a disillusioned and non- practising Irish Catholic; my father was “C of E” but rarely showed his face at the local parish . I was christened and went to the local Church of England Aided Primary School but there was no Christian practice at home: no prayers, no Bible-reading (in fact I am not even sure there was a Bible in the house) and Nominal Christianity and no conversation about spiritual things. Contemporary Europe When I finally met a believing Christian in my early teens I can distinctly remember thinking: “These guys talk about Jesus as if he was still alive, not like the dead Jesus they have taught us about in school”. It was the start of my journey into faith in Christ and the One of the most striking aspects emphasis on reaching out to the turning point in my life. of the socioreligious context of completely secularised and creating Europe is the high proportion of churches for the unaffiliated or This issue of Vista tackles the complex so-called nominal . unchurched, we easily overlook the issue of Nominal Christianity. The lead These are people who are fact that the majority of the European article by Evert van de Poll provides a affiliated to a Church and/or public has not severed all links with description of the phenomenon and identifying as ‘Christian’ in the Christian faith. traces its essential parameters. We then surveys. They only occasionally, reproduce the Lausanne Statement on or never, attend a Church The idea of nominality Nominal Christianity which resulted service, and many of them do To begin with, the term ‘nominalism’ not believe in a personal God, from a consultation in Rome 2018. can be misleading, since it also refers let alone in Jesus Christ as the to a philosophical school of thought. Darrell Jackson reviews the Pew unique Saviour of mankind. With respect to religious identity and Research Center’s report “Being

Despite the declining influence of the practice, it might be better to use the Christian in Western Europe” and René Church in society and increasing term ‘nominality’ instead. Breuel writes on the vital importance of secularisation, many people across Alternative terms are ‘cultural’, visual metaphors for initiation into Europe still maintain some sort of ‘notional’, ‘de-churched’ and Christian faith. Lastly, an article by Jo link with the Church as an institution, ‘unchurched’ Christians. In French- Appleton draws on insights from or with the Christian . In speaking countries, the standard term three participants in the Rome most countries this is more than fifty is chrétiens sociologiques (sociological Consultation who write about percent of the population. Christians) which has the same Nominal Christianity from From the point of view of Gospel connotations as ‘’ in Protestant, Catholic and English. Similarly, the Spanish speak of communication and church Orthodox perspectives. development this is an extremely cristianismo sociológico or cultural. important aspect of the European Germans speak of Namenschristen Jim Memory context. For all the missiological (‘Christians in name’) or Kirchenferne CONTINUED INSIDE ©Darryl Brooks, Dreamstime.com, 2013 which could be paraphrased as ‘peripheral’ or ‘marginal Church members’. This is in fact the precise meaning of the Dutch equivalent randkerkelijken.

Whatever the terminology, there is always the idea behind it that something is lacking, that something is not as it should be. This is what we call the idea

of nominality. It can be described as the discrepancy between a stated adherence to a faith and a committed application of that faith. This discrepancy can be observed in all , but it takes various forms. ‘The’ nominal Christian does not exist. In real life, there are many ways in which people can be at variance with the Christian identity they claim. ‘Nominal’ is a technical term, that is collectively used for a variety of Church.’ Socioreligious studies often commitment to living out one’s phenomena. use this criterion of attending a Church Christian faith on a daily basis. service, to distinguish between nominal While social scientists try to refrain While it is understandable that church from giving a value judgment when they and practising Christians. Usually the line between the two categories is leaders are concerned about the quality analyse forms of nominal Christianity, of the Christian life among their mission researchers and theologians drawn at once a month on average. Obviously, this approach is limited membership, there is a risk of usually qualify these as deviations from because commitment to the Christian overemphasising the sanctification normality, in opposition to another, aspect of the Christian faith, at the perhaps truer or more authentic form faith implies much more than attending church services. expense of other aspects. Moreover, we of Christianity. do not think it is justified to disqualify 3. ‘…not converted (born again).’ everyone who does not meet the How to define nominal? In Evangelical circles, this is a classic standards of discipleship as ‘nominal’, a Where exactly do we draw the line criterion. Dramatically put, if a person Christian ‘in name only’. between authentic and ‘in name only’? It has not entered the fold in the proper Parameters of being Christian is virtually impossible to give one way, he really does not belong with the precise definition of ‘a nominal sheep, even though he might go to All negative definitions are problematic Christian’ that will satisfy everyone who Church very often and behave very for two reasons: by concentrating on uses this term. It all depends on the much as a Christian should. This what is lacking they do not say much criteria that are being used. Social approach leads to a ‘true versus about the ‘nominals’ themselves. scientists usually look at the frequency nominal’ discourse that sometimes goes Moreover, they are too general because of , but things as far as implying that nominal they focus one criterion, or perhaps become complicated when they take in Christians are not really two. But being a Christian account other indicators such as beliefs Christians at all. When Where do we draw implies more than going to or ‘how much does your religion mean conversion is defined in the line between Church, more than being to you’. an Evangelical way, this authentic and ‘in born again, more than the discourse creates the practice of discipleship. It In Church and mission circles, ‘nominal’ name only’? It is impression that ‘true’ implies all that plus other is often defined by way of negation, of impossible to give a equals Evangelical, aspects as well. something that is lacking. ‘People who leaving all the rest of the precise definition are called Christian, but…’ Of course, In social science as well as in Christian population as everything depends on what comes practical theology, it has become nominals needing to be converted. after ‘but’. Let me mention four negative customary to summarize all these There is also the risk of an exclusive definitions that are often used: aspects in the three Bs of believing – attitude towards other expressions of belonging – behaving. But even these are Christian faith. 1. ‘…not affiliated.’ Some statistics imprecise and insufficient. With respect use the criterion of church membership. 4.‘…not committed to to believing, we should make a Nominal Christians, then, are those discipleship.’ Some Evangelical authors distinction, as theologians have always who identify as Christians in surveys or describe nominality in terms of done, between believing ‘in’ (having faith in conversations, without having a link superficiality, of Christian confession in God) from believing ‘that’ (having with a Christian community or and church membership without faith convictions). Belonging stands for institution. While this approach makes Christian discipleship. This approach belonging to a Church, but when it us attentive to forms of Christian faith leads to another kind of ‘true versus comes to that, we should distinguish outside the institutional Church, it nominal’ discourse. Contrary to the affiliation or Church membership from overlooks the possible discrepancies preceding one, it does not deny that actual participation in the life of a between Christian identity and nominals can be real Christians who Church. Obviously, the two do not commitment within the Church. have obtained salvation. Its emphasis is always go together. 2. ‘…not regularly going to instead on spiritual growth and a

2 Behaving, finally, refers to religious instantaneous, but it can also be with God for some, while for others practice. This can mean the spiritual progressive, spread over time; as the it is more a matter of convictions, or life of a believer (prayer, inner life, fruit of a thoughtful and assumed of agreement with the teaching of the spiritual development) as well as a assimilation of a Christian education. church. believer’s witness and conduct in the The technical term is conversion, but public sphere, in society. Not covered language in which people express this Proposed description of by the three Bs is yet another aspect, can vary, as it depends very much on ‘nominality’

namely initiation, the technical term their Church context. It is We would suggest that the for becoming a Christian. This has to accompanied by a public confession of qualification nominal, ‘in name only’, is do with Christian education, faith, often linked with , but appropriate when the discrepancy conversion, baptism and so on. not necessarily so. amounts to a more or less permanent

On the basis of these considerations When it comes to being a Christian, contradiction with the name one we would suggest the following seven this is an intention, an orientation, a bears. So here is our proposed aspects or parameters of being a continual choosing with respect to all description of ‘nominality’: Church Christian: the aspects of the Christian life. members and unaffiliated people 1) Initiation (how does a person Functioning as a member of a identifying themselves as ‘Christian’, who become a Christian) community of believers. Holding to are in contradiction with basic principles 2) Faith (spiritual experience, the true doctrine of the faith, of being Christian, with respect to meaning, believing in) practising piety, having a personal becoming a Christian, faith, beliefs, 3) Beliefs (knowledge, believing that) relationship with God, the church involvement and daily life.

4) Church attachment transformation of our life, our daily This description takes up the 5) Church participation conduct, our discipleship. Didn’t the parameters of being Christian that we 6) Spiritual life (practice of piety) apostle James say that faith without have listed above. It can help us to 7) Public practice (witness, Christian works is dead? In the final analysis, all measure nominality in specific areas, conduct in daily life in society) aspects are important and decisive. and help people move closer to So, we should consider them as Decisive parameters? Christ in that area. parameters of being Christian, in a Do all these parameters have the comprehensive way. A person could be called nominal in same importance? The answer the area of becoming a Christian Ideally, all the aspects go together, depends on whether we are talking when there is no faith response to but this is often not the case in real about becoming or being a Christian. God’s offer of salvation through Jesus life. To be strong in one area of Theologically, in the so-called order Christ, no confession of the faith in religiosity does not guarantee that a of salvation, initiation comes first and God and the lordship of Jesus. person will be strong in other areas. the other aspects follow. In real life, Someone who holds views that Inconsistency may be evident in any we see that some people already contradict the clear teaching of the one of the parameters of being participate in Church life, adopt a Bible, such as a denial of the Christian. uniqueness of Jesus Christ, can be Christian behaviour, pray, read the Bible, and adhere to Biblical beliefs, Some believe that Jesus died for their called nominal in the area of beliefs. before they actually come to the sins without belonging to a Church, Are we saying, then, that someone assurance of salvation and ‘take or without attending Church services. who shows one or more position’ as a Christian. Others in turn are Church members contradictions is not a Christian? No, but do not adhere to the major As for becoming a Christian, this is a all we are saying is that such a person Christian doctrines. Or they will not deliberate life-orientation, an initial is a ‘nominal’ Christian. abide with Biblical norms and values. choice in the process of turning to And then, when it comes to belief, Invitation God as he has revealed himself in this can mean an affective relationship Jesus Christ. This can be sudden and Definitions and characterisations of the various forms of nominal - a

- Christianity are helpful to better Source:https://www.corsenetinfos.corsica/Rome la - procession understand the people concerned, but we want to move beyond statistics and analyses and connect - de with them, meet them where they - la -

Madonna are – outside and inside the church communities – and encourage them to come closer to Christ in areas - Fiumarola_a16578.html where they might be ‘far off’. (See above for the parameters of being Christian). A keyword is invitation. God continually invites all people to a deeper faith in Christ and a growing - De

- commitment to follow him.

San

- Crisogono Evert Van de Poll is Professor of Religious

Science and Missiology at Evangelical

Theological Faculty, Leuven and a pastor Processions of images of Jesus, Mary or Christian Saints are common in many Mediterranean countries with the French Baptist Federation. 3 The Lausanne Global Consultation on Nominal Christianity was held in Rome, Italy on 14-18 March 2018. What follows is the full text of the Lausanne Rome 2018 Statement on Nominal Christianity, issued after that consultation.

Something has gone terribly Catholics, Orthodox, and are in contradiction with basic Christian wrong. One third of the world call Protestants. We now take these principles with respect to becoming a themselves ‘Christians’, but a reflections further with a view to the Christian, faith, beliefs, church significant proportion of them are current situation, and by including involvement, and daily life. missing. Many of them are nominal Christianity as it relates to missing from our churches. Many evangelicals. Theologically speaking, while the name others are present, but are ‘Christian’ was already in use during missing out on the joy of truly Being aware of the danger of New Testament times, it later became knowing and following Christ. superficiality and over-simplification, the self-designation of the followers of Something has to change! Mission we have chosen a fresh approach from Jesus. Interweaving different biblical to nominal Christians is too often the three different, yet interrelated, threads about the identity of being a missing from the agenda of the perspectives of social science, Christian, The Lausanne Covenant refers global church and its leaders. theology, and missiology. to a person with the following characteristics: PART I From a sociological point of view, the phenomenon of nominal Christianity is 1. Faith in the historical, biblical Christ Responding to the biblical mandate to often described negatively in terms of as Saviour and Lord; 2. Repentance communicate and to live out the Christians who are not affiliated, not towards and reconciliation with God; gospel of Jesus Christ, forty practising, not converted, or not 3. Commitment to discipleship in theologians, missiologists, social committed. The fundamental limit of following Christ, by the power of the scientists, and mission practitioners these markers is that they are all Holy Spirit: denying self, and taking up from all regions of the world have defined by negation. The aspects of the cross; 4. Incorporation into come together in Rome for a renewed believing, belonging, and behaving Christ’s community, the local church; focus on the key topic of Christian suggest that the following dimensions and 5. Engaging in responsible service witness among nominal Christians. We might be used as parameters: in the world for Christ. have done that in ‘the Lausanne spirit’ of prayer, study, partnership, hope, 1. Initiation (becoming a Christian); 2. Conversion to Christ is fundamental and humility, and with a renewed Faith (spiritual experience, to Christian faith. Without repentance sense of the urgency to fulfil the task believing in); 3. Beliefs (knowledge, and faith in him, turning from sin, that the Risen Lord has given his believing that); 4. Church attachment trusting him alone for our salvation church. (membership or other affiliation); 5. and transformation, and obeying him Church participation (attendance and as Lord, there is no authentic In approaching our task, we built on ministry); 6. Spiritual life; and 7. Christianity. How to relate conversion the rich evangelical heritage of the Practice in daily life (personal and to Christ to the ordinances Lausanne Movement with The public). These parameters may then be (sacraments) and the participation in Lausanne Covenant (1974), The Manila used to evaluate orientation and the church is a matter of ongoing Manifesto (1989), and The Cape Town direction of travel towards or away discussion even amongst ourselves as Commitment (2011) as the three from maturity in Christ. evangelicals. foundational documents. In previous documents and gatherings, the Pulling these threads together, nominal From a missiological standpoint, a Lausanne Movement already reflected Christians can be described as fundamental observation is that on the missional challenges of nominal follows: People who identify with a nominal Christianity is more of a Christianity as it relates to Roman Christian church or the Christian faith, but problem when Christianity finds itself

4 in a dominant or a majority situation, 2. We confess our faltering This must involve: especially when Christian faith so witness, our defective discipleship, 1. An honest and widespread shapes culture that there is a confusion and our lack of concern for those reflection on why people have about the nature of one’s identity. who bear the name of Christ but distanced themselves from Nevertheless, the reality is that nominal through ignorance, sin, or rejection are various forms of Christians may be found in every far from the way of Christ and his Christianity (Catholic, Orthodox, congregation, every denominational church. Protestant/Evangelical), coupled with tradition, every theological stream, further theological research as to the every generation, every cultural 3. We confess that we have often possible contribution of contemporary context, and every diaspora people. been ‘quick to judge and slow to evangelical theology and practice to listen’ to the stories of nominal self-secularisation and nominality and Furthermore, nominal Christianity may Christians, especially when they come how it might be prevented. take different shapes in majority from another church tradition than our Protestant, Catholic, and Eastern and own. 2. A research initiative on historic and contemporary renewal and Oriental Orthodox contexts, and in 4. We confess that—at times—our places where Christians are a minority. disciple-making movements that actions, attitudes, and structures might inspire a new generation of It is also shaped by culture, race, and have weakened the credibility of generation. We realize that the leaders that can be used by God to the church of Christ. awaken dormant Christian faith. missiological challenges of reaching out to nominal Christians with the gospel of We call the churches we represent and 3. A thorough review of Jesus Christ also apply to situations and all churches everywhere to: theological training to ensure that it contexts where evangelical Christianity 1. Pray for all those who are is faithful to Scripture, theologically is a majority or a significant presence in Christians in name only that they sound, and centred on discipleship and society. This is true in the West as well might come to a saving faith in Jesus mission, but also to ensure that it as in the Global South, and in historic Christ. includes sociological tools to churches as well as in younger ones, understand nominal Christianity and including immigrant churches and 2. Pray for a spiritual awakening of how literature, the arts, media, and people on the move. We also realize nominal Christians, a strengthening technology can be used to build that nominal Christianity has of the weary and struggling, and a bridges for the gospel. contributed to a negative reputation of renewal of our commitment to disciple the Christian church, including such all those who bear the Name. 4. A parallel review of leadership demanding realities as secularization, training to ensure that leadership is moral confusion, racism, colonialism, A CALL TO DISCIPLESHIP AND focused on mobilising the young and and prosperity theology. WITNESS empowering lay ministry, and to discern toxic leadership patterns that Recognising the commandment of Jesus may be contributing to nominal Therefore, the task of ‘bearing witness to make disciples of all peoples, we urge to Jesus Christ and all his teaching, in Christianity. our church communities to: every nation, in every sphere of society, 1. Prioritize a holistic 5. A renewed focus on authentic and in the realm of ideas’ is no less discipleship that brings all believers to discipleship on living holistic lives urgent in nominal Christian contexts. maturity in Christ. centred on Christ that demonstrate in The first point of the Lausanne fourfold word and deed the love of God in the 2. Proclaim the biblical gospel with vision—‘the gospel for every person’— midst of the contemporary challenges clarity and boldness but always applies equally to those who carry the of our global world today. name ‘Christian’ but have never truly attending to the context so that the understood or welcomed ‘the gospel of message of Christ is properly 6. A commitment to creativity in God’s grace’ (Acts 20:24). We renew understood. our evangelism, in our discipleship, and our commitment before God to be in how we go about forming new 3. Plant new churches and work for humble witnesses to Christ and Christian communities, that the the renewal of existing churches; courageous agents for this task of missing sheep might hear the call of churches that embody the joy of the bringing home the missing Christians the Good Shepherd and turn again to gospel, that reflect the character of for the global church and for the glory Christ. Christ in their community life, and of God. display the power of the Spirit in The Steering Committee of the Lausanne transformed lives, to the glory of God. PART II Global Consultation on Nominal

Christianity consisted of Jean-Paul Rempp, A CALL TO REFLECTION AND A CALL TO CONFESSION AND France (Chair); Leonardo De Chirico, Italy; ACTION PRAYER Jaume Llenas, Spain; Argyris Petrou, We also call for profound reflection and Greece; and Lars Dahle, Norway. As individuals and as representatives of determined action to seek and save the our church communities: missing millions, those who are missing For further information see 1. We confess that, all too from our churches and those who, www.lausanne.org/gatherings/global- often, we have overlooked the whilst present, are missing out on consultation-nominal-christianity or email nominal Christians in our midst, salvation and the fullness of life in [email protected] both in the broader society and in many Christ. of our own evangelical churches.

5 Contemporary Christian beliefs reading the report to make sure that far less commonly held by WEs. and behaviours in Western Europe these categories are understood However, two-thirds of WEs believe they are rarely researched beyond the correctly. At times they appear to be have a soul and 40 percent believe in an national level. To address this used interchangeably or in ways that do afterlife. knowledge gap, Pew Research not make the distinctions very clear. conducted 24,599 telephone With this minor caution noted, it’s time Just over one in ten Europeans describes interviews in 15 countries between to dip into the riches of the report. themselves as ‘spiritual’, although a April and August 2017. quarter claim to be both religious and Additionally, 12,000 ‘religiously What’s known about the prevailing spiritual (among whom are doubtless unaffiliated’ individuals (atheists, beliefs of Western Europeans? many of the church-attending Christians). agnostics, and people with ‘no Of those who self-identify as spiritual, According to the report, 71 percent of particular view’ – or ‘nones’) were two-thirds believe in a higher power or WEs identify as Christian, though only interviewed and their attitudes force. Only 12 percent of these believe in 16 percent attend church at least and practices also recorded. A God as described in the Bible. However, monthly. Christian identity remains a comprehensive 156-page report they are more likely to engage in New meaningful marker for the individual – was published in May 2018. Age, Eastern, or folk religions, fear the even where it might not mean what an ‘evil eye’, practise yoga as a spiritual evangelical missionary means by it. The The report introduces several new practice, and believe in reincarnation, report demonstrates that WEs are indices that measure New Age horoscopes, tarot cards, and the abilities predominantly ‘non - practising engagement, religious commitment, and of fortune tellers. Christians’ with 80 percent saying they attitudes regarding nationality, know about Christianity immigration, and religious minorities Whilst only 8 percent of and its practices, a clear (indices that echo Vista’s ‘Nova Index of Western Europeans are WEs try to persuade contrast with the two Secularisation in Europe’, or NISE, predominantly non- other people to adopt out of every three WEs featured in our October 2010 edition). practising Christians: 71% their religious views, a who profess ignorance identify as Christian but more significant 24 of Islam and Judaism. In describing Western Europeans, Pew’s percent give money to only 16% attend church researchers distinguish between several their church. This Belief in God is claimed population categories: the baseline reflects their generally positive by 58 percent of WEs, although only 15 ‘Western Europeans’ (or WEs), the assessment of the role of religious percent claim to do with absolute ‘religiously non-affiliated’ (or ‘nones’), institutions in society: helping the poor certainty and only 15 percent believe in non-practising or non-attending and needy, bringing people together, a biblical God. Half of these, or 29 Christians, church-attending Christians strengthening community, and, for some, percent of WEs, understand God as (or the ‘religiously observant’), and the strengthening morality in society. primarily ‘all-loving’. Notions of God as religiously committed. It’s important in judge, all-knowing, or all-powerful, are

6 What do we know about the Identifying non-practising (or ‘non- attendance, frequency of prayer, the degree religiously unaffiliated (the attending’) Christians? of importance of religion, and personal belief in God), the most religiously ‘nones’)? For this report, Pew researchers defined committed, on this index are Portugal, Italy, The ‘nones’ are typically younger, more the category of ‘non-practising Christian’ Ireland, and Spain. The least observant are highly educated, and disproportionately by identifying individuals who no longer the UK, Germany, Switzerland, Belgium, male. Two thirds of them say they attend church services (‘non-practising’) Denmark and Sweden. A neutral observer were baptised and raised as Christians, but who retain religious beliefs that were with limited knowledge of Protestant gradually drifting away for various sufficiently orthodox to be described as evaluations of Roman Catholic Christianity reasons, including the ‘Christian’. Across might wonder why missionaries from the church’s negative Intriguingly, a third of Europe, non-practising latter countries are being sent to the stance towards “nones” still believe in “a Christians outnumber former(!). homosexuality, the ‘nones’ although a higher power” and are likely , or scandals majority say they are to believe they have a soul When Pew measured for the highest level within the church. neither religious nor of religious commitment (by an individual Consequently, very spiritual! They tend to scoring two from four of the following list: few of them ever attend a religious believe in God (or a higher power), to attending church at least monthly, praying service. It is this population group that be more positively inclined towards daily, belief in God with certainty, and is of interest to scholars of nominal religious institutions, and favour legal religion being very important to them), it’s belief and practice in Europe, who are abortion and same-sex marriage. A clear that most Christians in WE show only likely to describe this group using the majority say they are raising their moderate to low levels of religious alternative definition of ‘nominal’. children as Christians but insist that commitment. Despite this, they are more religion should be kept out of likely than others to report that God Intriguingly, just under one third of the government policy. rewards, punishes, communicates, and ‘nones’ say they believe in ‘a higher interacts with them. At least half of these power’. This slice of the atheist/ The non-practising Christian is described believe in a biblical God. agnostic pie interested the Pew by Pew researchers with reference to researchers, who labelled them religious belief, views about the place of The Pew researchers highlight the very ‘religiously unaffiliated believers’. They religion in society, and views about strong link between religious observance are highly likely to believe that they national identity, (not just identity) and civic have a soul and less likely than other immigration, and religious participation. This results in ‘nones’ to express anti-religious minorities. (Vista’s editors Only 11% of Western highly committed Christians attitudes. They are also more likely note with some measure Europeans say religion also being involved in than Christians to engage in alternative of satisfaction, that these is important to them charitable, voluntary, and New Age or other spiritual practices. are themes that Vista has community groups and constantly kept in view activities. It’s possible that this spills over ‘Nones’ are much more likely to be from the first edition). into their increased likelihood of found in Protestant countries than in expressing nationalist views and saying that Catholic countries and being raised as a When can a Western European be ancestry is key to national identity. It may ‘none’ makes it highly likely that one considered a Church-attending also be connected to the fact that they are will die a ‘none’. Encouragingly, some Christian? more likely to express negative views of people raised as ‘nones’ do embrace Perhaps frustratingly for an evangelical Muslims, Jews and immigrants, than do the religious identity and/or practice later mission or church leader, church- ‘nones’, and are more likely to describe in life. Across Europe, 17 percent of attending Christians are predominantly immigrants from Africa and the Middle East the former ‘nones’ have embraced to be found in the traditionally Roman as neither honest nor hardworking. some form of religious affiliation Catholic countries of WE. Moreover, on (identity, non-attending, or attending the Pew measure of religious What questions does the Report raise and believing). commitment (measuring frequency of for missionaries serving in, and sent from, the countries of Western Europe? The report makes important comparisons for missionaries bound for Europe from the USA. These are valuable and, for example, Pew researchers note that 53 percent of Americans say that religion is important to them whilst for WEs the figure is a mere 11 percent. Missionaries from the USA must adjust assumptions and expectations when talking to people about faith and belief.

Even where a missionary, or church leader, might struggle with a non-practising Western European’s claim to Christian identity, there remains the need to take

CONTINUED OVERLEAF 7 such claims seriously and to discern it is time for missionaries to turn their WEs are involved in a sports club, only what meaning is attached to such self- attention to the Netherlands as a mission- 31 percent of highly committed descriptions. Being comfortable in receiving field rather than Portugal, Italy, Christians are similarly engaged. In working with such expressions of Spain, or France! contrast, 39 percent of the ‘nones’ are implicit faith is a necessary skill for the involved. If Christians want to meet non- missionary in Western Europe. The An effective national or cross-cultural believers, they will need to get a lot fitter report shows clearly that there are worker might wisely reflect on how to and take up sporting activities to meet many WEs for whom Christianity build connections to the 65% of WEs who them! This is especially true for the serves as a religious, social, and believe they have a soul, particularly those soccer-mad (and Roman Catholic) cultural marker. Accepting this need who say they are either religious and/or European nations like Spain and Italy. not imply a negation of the evangelistic spiritual, for whom the level of belief in a Regular church attendance is almost motivation, but it might require a soul increases to between 75-85 percent. certainly a constraint on regular revision of evangelistic assumptions. Identifying the potential for such involvement in sport or recreational connections is a particular strength of this activities for highly committed Christians. Occasionally people ask how a report and there are probably other leads Even cross-cultural missionaries are missiologist can write about Europe that lie waiting to be discovered. prone to making similar mistakes. Pew’s from an office in Sydney. It’s a fair researchers note the tendency for question, but it’s also fair to ask, ‘How A final observation – Sport! friendship circles to largely include can a missionary from the irreligious people with a similar religious identity: My co-editors will probably smile with me Netherlands do mission in the highly ‘nones’ hang out with ‘nones’; church- making this point! Although 36 percent of religious context of Portugal?’ Of attending Christians with other church- course, my Australian context attending Christians, for example. inevitably influences how I engage with Europe. Equally, a Dutch missionary, Making social connections no doubt shaped by his or her Dutch irreligious contributes to the report’s observation context (if the Pew report is correct), that, for example, in France, 8 percent of will be deeply influenced by this and it those who have been raised religiously will impact on how they do mission unaffiliated say that they are now among the highly religious Portuguese, Christian. This is encouraging. Across sometimes with negative Europe, the number of former ‘nones’ consequences. In fact, one might who have embraced Christianity sits in suggest that because the Netherlands the region of 10 to 12 percent. is the only Western European country where ‘nones’ (48%) outnumber Darrell Jackson is Associate Professor of ‘Christians’ (41%) and where 40% of missiology, Morling College, Sydney. Responses are welcome at people have a negative view of religion, Football and faith in action: 5-a-side tournament held inside Gloucester Cathedral, 2018 [email protected]

The sun shines. The lake mature through catechism and deliberate faith — a rite of passage into glimmers. This summer, like confirmation. Yet by baptizing infants, the faith itself. summers past, a new kind of faith the sacrament works like a rite of will emerge from the waters. passage into family, into society, into life. Adult or personal faith is, of course, a Personal faith, wet and fresh. To Things change when a forty-year-old product of more than a rite of passage. It me, the Christian practice of emerges from the waters. It’s personal. blossoms also when people are baptism assumes a special It’s confessional. It’s sensitive and encouraged to read the Bible and think resonance it marks a transition awkward, in a beautiful sense. To me, at for themselves. But in my experience, into an adult kind of faith. least, it feels different to infant baptism: baptizing people as confessing believers a rite of passage emerging from that makes a large difference. It crystallizes In our context in Rome, Italy, person’s own volition. He or she owns something that can feel abstract into a believer’s baptism has a counter- the faith. “I believe,” they say. “I moment embedded in nature and cultural ring. Most people here are embrace this God and all the surrounded by the community. It grants a baptized when they are infants. They consequences of this path for myself.” visible, public starting point for the are born into the faith, a family faith Actually, each person articulates their journey of faith. that incorporates them also into the story and confession of faith with faith of a large segment of society. Each remarkable eloquence. Baptism becomes Jesus himself, when talking about being person’s faith is of course expected to an act that ushers that person to born again, recognized how the experience of conversion needs pictures. 8 It can be airy and enigmatic; it’s hard to get a handle on it. Sometimes it feels like it’s coming from nowhere, like the wind that rustles a pile of paper. Precisely, implies Jesus. The experience of faith can startle like a breeze’s unexpected touch:

The wind blows wherever it pleases. You ©Ren hear its sound, but you cannot tell where it é

comes from or where it is going. So it is Breuel2015, https://wonderingfair.com with everyone born of the Spirit. (John 3:8 TNIV)

That’s how it feels when someone comes to know God: like the wind you can’t see or explain but which still touches you. Even Jesus had to reach for metaphors: to awake to God is like being born, it’s like the wind, it’s like

dying and rising again. We need a visual for that: it’s like submerging the old self in the waters and rising anew to a life with Christ. Part of me feels like downplaying this To watch an adult get baptized was so rite of passage. I can begin to think all vivid, so touching, that they started to At our community, we make it a point that matters is the day-to-day journey. wonder about their own lives too, and to take this visual aspect seriously. Or I remember that the outer ritual is lo and behold, one year later here they Many churches hold meaningless without are being baptized. Each generation indoors using a Watching an adult get inner faith. transmits that image of faith to the tub or baptistry. We baptized was so touching, next. Each generation shows to the prefer to embed it in many started to wonder But every year those next what an adult, or personal, path of early summer splendour. about their own lives too who will get baptized faith can look like. We drive to a lake remind me of the outside of Rome every importance of the rite René Breuel is the author of The Paradox June. We sing songs, each person of passage too. Many tell of how their of Happiness: Discovering Jesus' Call to shares their story, and is baptized in the faith journey started one year before, Fullness of Life (2013), editor of lake. Then we celebrate with a picnic precisely when they came for the first wonderingfair.com and founding pastor of a — and popping champagne bottles — time for a friend’s baptism. church in Rome. that lasts until late in the afternoon.

The history and identity of Europe attended church services as initiated Causes of nominalism has been shaped by three very nominals who at least understand the When considering the causes of different expressions of the basis of the faith, even if they did not nominalism, the relationship between Christian faith, all of which believe. Today however, they may Church and the power of the State is a experience the challenges of identify in name only, with only a ‘vague common theme. ‘A major factor has to nominalism. understanding of the Christian faith’. In be the inculturation of Christianity in a highly secularised Sweden, says way that results in its identification with This article brings together Edsinger, the picture is more social and governmental structures, and contributions on the topic from three complicated: even with ethnic identity (although attendees at the Lausanne Rome ‘most Swedes do not profess any Orthodox themselves have sometimes consultation, each with experience religion at all (often still being condemned this as heresy)’ explains within a different context: Tim Grass members of the Church of Grass. (Orthodox); Jaume Llenas (Catholic) Sweden). Moreover many of those and Olof Edsinger (Protestant). who still belong would say that they For Llenas, Catholicism in Spain has been have chosen their membership closely related to power. ‘Their way of Defining nominalism in each specifically because of its somewhat expansion and expression has been context cooler relationship with the Bible in controlling the public and private spaces, general and the Christian fellowship All three contributors would define and rites of passage in society. This has in particular. They do not want to Christian Nominalism as ‘non- not left much space to persuade or be as challenged or involved as one practising’, although this definition has communicate a message of hope in would expect in a more Evangelical changed with increasing secularism. Christ.’ Thirty years ago, people may have or Pentecostal congregation.’

CONTINUED OVERLEAF 9 In Sweden, ‘between the years 1546 and So how can those who have been and choke the word, making it 2000 the Church of Sweden served as “vaccinated” be reached? unfruitful’ (Mark 4:19). the state church with the vast majority of Swedes as its members’ explains One challenge from our contributors is Research by Norwegian theologian Edsinger. The implication is that people that renewal movements have often Erling Birkedal identifies three belonged whether or not they believed, previously arisen within the dimensions that are required for people building a degree of nominalism into the denomination, rather from outside. For to be firmly rooted in faith: the cognitive very fabric of Swedish society. example, ‘Orthodox history is replete (wrestling intellectually with Biblical with saints who sought to do this’ says truths), social (our experiences of However Edsinger also describes a Grass, ‘for example what I can only Christian fellowship) and emotional (our spiritual dynamic to nominalism, where describe as the revivalist preaching in St personal experiences of God and his ‘the church itself encourages Petersburg of St John of Kronstadt presence). These relate to Jesus’ secularisation by losing its own focus on (1829–1908). Some of the 20th Century command to ‘love the Lord your God Christ and its overall saltiness’ and renewal movements within the with all your heart and all your soul and accommodating a sacred/ Orthodox Church owe all your mind’ (Matt 22:37), and all three secular divide where “the church itself much to Protestant/ are required, rather than a focus on one ‘Sunday business’ is not encourages Evangelical influence and or two. relevant to ‘Monday to methodology, but have secularisation by losing As Edsinger encourages us, the Saturday business’. ‘You been adapted to work its focus on Christ” challenge of nominalism – in whatever simply don’t want to see, within a different expression of Christian faith – is met by or fail to see, the links context. ISTM said that ‘true spiritual role models, Christian between the Gospel and what you are the best people to reach non-practising leaders and lay people who live doing Monday to Saturday. This is often Orthodox are Orthodox, although a genuinely attractive lives, integrating all communicated indirectly to the next number in the West have been blessed three dimensions in their faith and generation, as the children see that their through participation in evangelical practising a bold faith in their everyday parent’s faith has little or no student ministry, or people such as Billy life’. consequence for their everyday life’. Graham.’

And where ‘folk religion’ has played a Alpha has also had an effect, particularly Joanne Appleton, with contributions from large part in the expression of faith, for within the Protestant and Catholic Olof Edsinger (General Secretary of the example in the Catholic processions or Churches. This is another example of Swedish Evangelical Alliance), Jaume Llenas cult of Mary in Spain, once these ‘decay’, being reached ‘from within’, in that (General Secretary of the Spanish there is not much true spirituality left. ‘I courses are held within the Catholic or Evangelical Alliance), and Dr Tim Grass remember in the 1970s and 1980s Protestant church. Llenas also mentions (Facilitator of the Lausanne-Orthodox people would tell us they were Catholics IFES in Spain who are reaching nominal Initiative). because “this is what our fathers taught students through gospel based Bible us, this is what the church taught us”. study groups called ‘Uncover’, as well But they refused to transmit it to the as the Swedish Evangelical Alliance who next generation’ says Llenas. are prioritising this issue.

Reaching nominals Not just ‘over there’ But could it be considered that a nominal A word of warning however. It is easy faith is better than no faith at all, and a to look ‘over there’ at nominalism, but Editorial Team: Darrell Jackson, good thing that people identify as not engage with similar issues within Jim Memory, Jo Appleton, Chris ‘Christian’? Maybe not explains Llenas: our own (evangelical) context. An Ducker & Evert Van de Poll ‘when a person calls himself a Christian example may be where we want our and has not gone through an experience young people to come back to ‘the europeanmission.redcliffe.ac.uk of being born again of the Spirit, the church’ and attend services. We may distance of what is expected of a son of consider their drifting from Church as a God and the reality pastoral, rather than becomes a big gap. How can those “vaccinated” evangelistic issue When society looks at against Christianity be where they are invited Redcliffe College College Green the visible reality of the reached? Renewal into a living faith. Church where people Gloucester, GL1 2LX movements have often arisen only have the name of And are we truly within denominations rather aware of the extent of Telephone: 01452 308097 believers, what they see is disturbing’. than from outside secularisation within www.redcliffe.ac.uk our own churches, Edsinger agrees. ‘When the values and where we are caught in a web of Please note: The views spirituality that are conveyed tend not to humanism, consumerism and spiritual expressed in Vista are present the true Biblical way of narcissism, and ‘have let the worries of those of the authors discipleship, it could be seen as a vaccine this life, the deceitfulness of wealth and of each article and against Christianity’. the desires for other things come in do not necessarily reflect the position of Redcliffe 10 College.