The impact of demographic change on religious populations and how this could relate to the future of secularisation in Europe.
For Taylor, the loss of transcendence in a secular age is disastrous for human beings.
For a long time, the main thrust of politics with respect to religion was separation of Church and state. In our secularised multi-religious society, the question is: how can churches contribute to the common good in society?
A response to the Pew Research Center’s 2018 report, Being Christian in Europe.
To be strong in one area of religiosity does not guarantee that a person will be strong in other areas. Inconsistency may be evident in any one of the parameters of being Christian.
Joanne Appleton talks about nominalism with three attendees at the Lausanne Rome consultation: Tim Grass, Jaume Llenas and Olof Edsinger.
Twice-monthly social events are held for between 80-150 people, sometimes even more. The asylum seekers and refugees cook meals from their own countries, with occasional British cuisine.
Christian alienation is not, by definition, a negative consequence of being Christian or an unintentional aspect of Christian life.
When we meet them, we begin by showing them that there is a way of hope, because they all want to get out of their situation.
Part of our mission is house visits. We listen to them as they express concerns or worries, helping them to decipher letters, finances, doctor appointments. We often end by reading the Bible together, praying and singing to Jesus, which they love.
Churches and its Christians would do well to simply follow the example of Jesus Christ and his approach to power and to those isolated or excluded by it.
Our thinking, attitude, behavior with regard to Islam in Europe should be guided by God’s self-giving love manifested at the cross of Golgotha.
One of the main tasks of those involved in mission is to challenge the people to ask questions like “What does it mean to be a Christian?”
A recent EBF Mission Partnership conference in Georgia sought to ‘encourage, and inspire in ministry’ a group of indigenous church planters from Eastern Europe.
Are believers forming exclusively Romanian mono-cultural churches? Are they integrating into existing British churches? Are they joining in with multicultural churches that reflect Britain’s cultural and ethnic diversity?
There needs to be a radical and broad new level of commitment to common working.
Today’s multicultural European society seeks to integrate the foreigner yet often fails because of the differences that exist between cultures. We believe that this is a challenge that God is putting in front of the churches of today.
For the Muslim convert, the feeling of being at home includes the aspects of fellowship (“sharing things in common”), and growing into a sense of shared ownership as partners.
Putting to one side the hermeneutical questions around the identification of the EU with Bablyon, what is clear is that the demonization of the “other” inspires hatred not love.
If the current situation has encouraged mission agencies in Europe to ask questions again about their core business and the values of service, radical availability, and sacrifice, then God will continue to be glorified, even in the midst of political turmoil and uncertainty.
The extreme political right has simply developed a compelling narrative that weaves a dystopian mythology around the themes of ethnic dilution, conspiracy, migration, religious terrorism, and resource scarcity.
Some of the ways that evangelical organisations are taking up the global challenge of implementing creation care as a mission task.
The extreme political right has simply developed a compelling narrative that weaves a dystopian mythology around the themes of ethnic dilution, conspiracy, migration, religious terrorism, and resource scarcity.
“In the camp I started a prayer meeting, and preached the gospel – a kind of refugee church with a lot of young people began.” Vimal Vimalasekaran now serves among asylum seekers in Germany.
One of the marks of the Reformation was the impulse to translate the Bible into the vernacular languages of Europe, so that the ploughboy could sing its words as he followed the plough.
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