‘We evangelise a lot, but we never analyse why it doesn’t work’

For decades, evangelicalism in Spain has faced the same challenge: why, despite constant efforts, are there so few conversions among the native Spanish population?

This issue is now being addressed in greater depth, as shown by the recent survey published by the Lausanne Movement in the coutnry.

Delving into this question, Máximo Álvarez Alvelo (PhD in Theology and researcher at the organisation Evangelism in Depth Spain, EVAF) presents his new book Spaniards and Conversion to Christ: Resistance and Receptivity (only available in Spanish language).

In an interview with news website Protestante Digital, Álvarez analyses some of his findings.

Question. How did you come up with the idea of conducting such a comprehensive study on the impact of evangelism and discipleship in Spain?

Answer. I realised, after many years, that although there still is widespread evangelism initiative throughout the country, there were and still are few results.

I already had a clear idea of the topic for my thesis when I began my doctoral studies, which surprised some professors. But I wanted to provide knowledge that would help with the evangelisation of native Spanish people by offering a broader understanding of those to be evangelised, thus improving evangelistic work.

in Spain, it has been repeatedly proven that native people are the most resistant and least receptive to the gospel. On average, in an average evangelical church, no more than three Spaniards convert to Christianity each year. I am referring to medium-sized churches, which are the majority in Spain. This is undoubtedly a poor result.

Q. In the book's introduction, you mention that there is hardly any previous research on this issue. Why is there such a lack of studies on this subject, even though it is obviously of concern to the churches?

A. While working on my thesis, I searched for material produced in Spain and abroad. I contacted Fuller Seminary professors, who have extensive knowledge of the bibliography on the subject of resistance. One of them, Charles Van Engen, told me: “Only Malcarne has touched on this topic a little, but not in the way you have approached it in your thesis”.

The reason for the lack of material is that our priority has been missionary work, without considering in depth what is going on in it.

When we think that Spaniards are not converting, we tend to give quick, well-known answers, such as that it is due to sin, separation from God, their background religiosity, or the growing atheism. We think that just explains everything.

I believe it is not enough. We need a broader knowledge of the people we are trying to evangelise, as well as a deeper understanding of the society we are addressing.

This is especially important given the significant changes taking place in Spanish society now. Social behaviours that existed in Europe for a long time are now starting in Spain, and this process started not many years ago.

Q. The title of the book presents a series of concepts that you define and examine. The first is conversion. How do you define it, and how do you approach this concept in your book?

A. In its biblical meaning, conversion has to do with repentance, change and amendment. The call to conversion is a turning back to God. Repentance involves a change of thought and a change of mind, resulting in a change of behaviour and ultimately a change of life.

Amendment means to walk in a way that is proper and pleasing to God. It also implies a profound change.

In the Old Testament, conversion involves turning away from one's own ways of life in order to accept God's plans and designs for each person. It is a change of heart.

In the New Testament, we also find this idea of change and turning to God, but in this case, conversion is based on faith in Jesus and the Work of the Cross, through which we receive forgiveness of sins.

Summarising the teachings of the Old and New Testaments, I would say that conversion is a change of life that takes place when we repent of our sins and trust in Jesus and his work on the Cross for forgiveness.

Q. What are the main factors behind this resistance to conversion in Spain, according to your analysis?

A. There are three areas where resistance can be found: in the life of the Church, in the way we evangelise, and in society.

Regarding the life of the Church, we find a community that does not live with the power of God that is necessary for this work. We rely too much on people's intellect, but that is not enough. In general, believers are very busy with their own lives, with hardly any time left to engage in consistent evangelism.

Our evangelical faith is weakened by discouragement in the face of little response. When so much work is done and so little fruit is seen, it is like a boomerang that hits motivation, generating discouragement and producing coldness.

Many churches lack a deep study of the Word. Furthermore, we have very closed organisational systems with little willingness to change. Many feel unable to lead others to Christ. We talk a lot about God, but we do not present the gospel clearly.

In some cases, even the family environment has a negative influence. We are not sufficiently aware that evangelising is a spiritual battle.

Regarding our evangelism, we often use foreign methods that do not connect with the reality of our people in Spain. We run evangelistic campaigns, but we fail to provide follow-up and consolidate.

Moreover, there is a lack of financial and human resources to facilitate wider evangelism. The church is not prepared to rely on God's supernatural work in evangelism, and we need to have the heart of Jesus to love souls.

In terms of society, we found that not only is the idea of religious conversion not understood, it is also not accepted or considered necessary.

During the interviews, many people told me, “I am Catholic, so I already have my religion”, or “I have already been baptised, I don't need anything else”.

Some even said that they don't believe that God asks for such a thing as a conversion. Others confuse being right with God with being right with themselves, their friends, or their environment. For many others, conversion would be a betrayal of their culture, family traditions, and national identity. 

Of course, they also see it as a betrayal of the Roman Catholic Church. Some fear that it would affect their identity as Spaniards. Others do not understand the relationship between a life in Christ and an authentic Christian life.

The Gospel message is rejected along with the idea of the Church because our society wants unhindered, free sexuality and rejects the biblical model of the family.

In general, many people know of the evangelical Church by name, but do not understand its beliefs or the message of the Cross of Christ.

These are some of the factors of resistance that I have identified in the book, although there are more.

Q. What is the role of the church in the face of this resistance?

A. The church is called to reform — another word for conversion — and to play a leading role in increasing conversions.

There needs to be a change in our way of being church. For example, believers should be more actively involved and share their opinions. The Church has its own shortcomings and sins that need to be corrected.

We are still influenced by a Roman Catholic worldview. We live in a cultural limbo that we have not yet left behind.

Many believers attend church thinking that only the pastor is responsible for the growth of the congregation. This mentality is deeply rooted in our culture and is reflected not only in poor evangelism, but also in a lack of commitment to giving financially, which is another important issue.

We need to study the Word of God more deeply and through a variety of means. We must always return to the source of the New Testament in order to live the church life in the Spirit of God.

Our programmes need to change, too. In many churches, the same worship services and meetings are repeated regardless of whether it is Sunday or Wednesday.

In many cases, the church does not see itself as an evangelistic agent, and its members feel unprepared. When I ask members of my congregation, they say, “I don't know what to say” or “I don't know how to start”. They feel insecure, even though we have run more than 40 evangelism courses.

Furthermore, the leadership is overburdened with responsibilities that aren't necessarily theirs. They should be able to delegate more.

There is also a sense of routine in the activities, which leads to fatigue. Sometimes, the leadership itself perpetuates an ecclesial system that does not allow for regeneration and change.

Q. How do Spaniards receive the gospel?

A. I found that many in society accepts us evangelical Christians because they believe our beliefs are more sincere than others'.

Many like the fact that we don't worship images. When they interact with us, they notice that we are welcoming and that there is fellowship among us. They appreciate that we make the Bible relevant today and share it.

Those who know our social work for the vulnerable appreciate our dedication. Initially, many of us started working with drug addicts, but now that social work has expanded significantly, and society recognises and appreciates it.

Those who know us realise that God works in our favour through prayer. I have noticed that praying for Spaniards opens doors: when they have a problem, most of them say 'yes' when you ask if you can pray for them.

That is an opportunity because they recognise that God is at work in us and want him to be at work in their lives, too.

Personal testimonies are very important. Society recognises that there is power in faith, especially in times of severe crisis. The church becomes an agent of social transformation when it impacts its immediate environment, such as family, friends and acquaintances.

Methods of evangelism that focus on personal relationships and one-to-one conversations are more in line with the Spanish character.

When we meet people's physical and spiritual needs, they are more receptive to the gospel.

When we evangelise filled with the Holy Spirit, sharing our faith with passion and the power of God, people are also more open to the message.

Q. For whom could this book be useful?

A. I have mainly thought of Spanish leaders and foreign missionaries living in Spain. Through this book, I offer them a productive exploration of the reality of Spanish conversion within their context.

It will also be useful for committed and responsible believers concerned with the issue of conversion.

It provides answers in three key areas: the life of the Church, the methodology of evangelisation, and the concept of conversion among citizens.

It is important for us to know the people we are addressing with our message, understanding that they are part of a society with its own culture and idiosyncrasies.

We must understand that Spain is a country with a religious background, where Spaniards have struggled to maintain a single faith: Roman Catholicism.

The identity of Spaniards has been shaped around the unity of faith. They have been content with a religion of appearance, supported and subsidised by the state.

The Spanish mentality does not readily accept foreign ideas. For them, the spiritual centre of the country is not God or the Bible, but the homeland and its indestructible vocation to fulfil its destiny.

At the same time, some Spaniards strongly reject this Roman Catholic identity. Because of this, there is a split in our society, a spiritual division that goes beyond politics.

When it comes to receptivity, take into account that free and spontaneous communication is very important to Spanish people. They are interested in personal relationships and the value of human behaviour. They pay close attention to us and observe us carefully.

That is why testimony and our personal witness are so important. For Spanish people, nothing exists unless they have experienced it personally; they only recognise what is inside themselves.

They need to find their own forms of expression within this inner realm, and only then can they identify with the message of the Gospel.

When what we tell them coincides with what they feel inside, even in the slightest way, they are receptive. However, if they do not feel it, the rejection is absolute and immediate.

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