Vigour, Vitality, and Virtue:
How to stay awake in church:
Breathing new life into Anglicanism
Clergy Day 2nd July St Joseph’s Centre
What is our present status
as a Christian community?
Is the church a little ill, slightly pale
perhaps, or just aged and sleepy?
How can we re-en-passion the
church – lift it from malaise and rise
up in the Spirit of God to become a
mighty, current, informed, prophetic
and, at the very least, interesting
voice in this mad, wonderful, and
broken world?
OUR PURPOSE FOR TODAY…
1. What does the global Christian picture look like?
2. What is the current status of the Anglican Church today?
• And what about the Diocese of Johannesburg?
3. Why is the Anglican Church in decline?
4. What might some of our options be:
• Option 1
• Option 2
• Option 3
• Option 4
5. Some recommended principles
6. Discussion
7. Close
1. What does the global Christian picture look like?
Global data upend usual picture of Christianity trends
Posted on: March 19, 2013 10:48 AM
Despite a century-long decline, religious affiliation has shown a marked resurgence … Africa
and China have witnessed the most marked religious change. These are among the findings
discussed by religious demographer Dr Todd M. Johnson in an overview of religious identity
and trends in world Christianity since 1910, presented at the Ecumenical Centre, Geneva, on
13 March. Hosted by the World Council of Churches (WCC) programme on Ecumenical
Theological Education, Johnson’s lecture preceded his participation in a WCC sponsored
conference about the pedagogical uses of work from research centres on global Christianity.
The CSGC’s data stretches from 1910 to 2010 and fully confirm the large-scale southward shift
in Christianity’s centre of gravity. Yet the global character of the data also yields some striking
trends.
The data also illustrate that animist and indigenous religious traditions remain vibrant but
have dramatically declined among both African and Asian populations. Africa has witnessed
strong growth in Christian affiliation during the last 100 years, from 9 to 47.9 percent
claiming Christian affiliation.
Migration has become a large factor in religious demographics, dramatically altering the
religious make-up of some nations. The CSGC’s research shows that statistics on Evangelical
and Pentecostal groups are difficult to compile, since the charismatic trend goes beyond
denominational affiliations.
Fastest growth over the century was seen in the category of agnostics and atheists…
He argued that while the discipline of religious demography is emergent, its initial
findings about the changing landscape of global religious life pose deep questions
about enculturation, theological formulation, and church organization.
?
Christianity Declines In Europe, Increases in Africa and Asia, Says Survey
By Setrige Crawford , Christian Post Reporter
December 23, 2011|3:29 pm
The number of Christians in Africa, Asia and the Americas are on the rise,
while Christianity is declining in Europe, according to a new survey.
A U.S.-based Pew Forum reports that the number of Christians in the world is
currently 2.18 billion, which is one third of the world’s population. Back then, 66.3
percent of the world’s Christians were Europeans, according to reports. That number,
however, has dropped to 25.9 percent. Sub-Saharan Africa’s Christian population is
up from 1.4 percent in 1910 to 23.6 percent.
Evangelical Churches Still Growing, Mainline Protestantism In Decline
By Richard Yeakley
Religion News Service
While mainline Protestant churches in the U.S. continue to experience
decades-long decline, the memberships of Pentecostal traditions are on the
rise, according to new figures compiled by the National Council of Churches…
Catholics posted minimal growth of less than 1 percent, and Southern Baptist
membership fell for a third straight year, according to the 2011 Yearbook of
American & Canadian Churches… Other denominations reporting declines
include the United Methodist Church, the Evangelical Lutheran Church in
America, and the Episcopal Church …
The percentage of American adults who identify themselves as Christians dropped
from 86% in 1990 to 77% in 2001. This is an unprecedented drop of almost 1
percentage point per year.
There appears to be a major increase in interest in spirituality among North
Americans. However, this has not translated into greater church involvement.
At the present rates of change, Islam will become the dominant religion in the
world before 2050
At the present rate of change, most Americans would identify themselves as nonreligious or non-Christian by the year 2035
Agnostics, Atheists, secularists. and NOTAs (none of the above) are growing
rapidly.
2. What is the current status of the Anglican Church today?
Census figures show Christianity in sharp
decline while belief in Islam dramatically
increases
HEATHER SAUL
Monday 20 May 2013
A fresh analysis of the 2011 census has shown that Christian faith in the UK is
declining rapidly amongst the British-born population, whilst belief in Islam
has dramatically increased. A report published by the Office for National
Statistics revealed that the percentage of people following a Christian faith
dropped from 71.7 per cent in 2001 to 59.3 per cent in 2011. More than one in
10 under 25s in the UK now describe themselves as Muslim. Figures for
Christianity were boosted however by the 1.2 million foreign-born Christians
residing in the UK, such as Polish Catholics and evangelicals from countries
such as Nigeria. Meanwhile, the percentage of the people who have no religion
rose from 14.8 per cent to 25% of the population.
• And what about the Diocese of Johannesburg?
No up-to-date available stats, but trend seems to be the same as the
European trend, but at a slower pace, why?
Because we live in a mixed demographic
What we do know is that in 1995 there were 13000 members on our
Parish Rolls, today there are…
13000 members on our Parish Rolls!!!!
Johannesburg has seen a growth in population of 21% in the same
time-frame, which effectively means…..
That proportionately, we have declined by 21% since 1995
HOWEVER!!!!!!
The South African Survey 2009/2010, says that;
In 1980 there were 845 420
In 1996 there were 1 600 001 - this is massive growth – why?
In 2001 there were 1 722 076 – since 1980 this is growth of a massive 103.7%
Whereas since 2001 these figures are again declining…..
As a matter of interest, the ZCC has grown by 546% over the same period – why?
Just another interesting, and cautionary note…..
Although an established church, the Church of England does not receive
any direct government support. Donations comprise its largest source
of income, and it also relies heavily on the income from its various
historic endowments.
On 17 May 2012 The Church of England welcomed an agreement with
the Government over the future funding of alterations and repairs to its
12,500 listed buildings, to the tune of 42 million pounds per year
Meanwhile, the Church moved the majority of its income-generating
assets (which in the past included a great deal of land, but today mostly
take the form of financial stocks and bonds) out of the hands of
individual clergy and bishops to the care of a body called the Church
Commissioners, which uses these funds to pay a range of non-parish
expenses, including clergy pensions and the expenses of cathedrals and
bishops’ houses. These funds amount to around 8 billion pounds…
The Diocese of Johannesburg is currently about
R 500 000.00 in the red!!! (Although some of
this will be recovered)
Whichever way we look at it, the financial health
of the church must to some degree be a reflection
of its overall health – theologically, spiritually,
liturgically and so on…
Recall , from our previous slides, that the centre of
Christian gravity has shifted from the Northern to the
Southern hemispheres – most notably central and
Southern Africa.
That said, what ‘kind’ or ‘expression’ of Christianity is
this, and why is it so?
The answer to this question reveals itself as we
address the next section of this presentation!
3. Why is the Anglican Church in decline?
WHO (OR WHAT) CAUSED THE DECLINE IN MEMBERSHIP
IN THE EPISCOPAL CHURCH
By The Rev. William R. Coats
I will argue that the largest contributor to our membership loss is not the drift to
liberalism but a sharp decline in the birth rate among those descended from the
British Isles or Northern Europe - our essential "tribal" base. If one assumes that the
church has traditionally "grown" or replenished itself not through evangelism but
simply through the addition of its own children, it would follow that a decline in
numbers of those who "come up through the system" would account for the overall
decline in numbers… We have always ‘grown' primarily by bringing our children up
through the ranks, as it were. Indeed, until very recently, seminaries were training
parish priests not to "grow" their churches but to preside and maintain what was
perceived to be a naturally expanding institution. The drop in numbers of children
per household, therefore, would seriously affect the overall membership in our
church and becomes a possible explanation for the Episcopal Church's decline in
overall numbers.
http://www.rci.rutgers.edu/~lcrew/dojustice/j325.html
Measuring Church Growth: by Carl S. Dudley - is professor of church and community
at McCormick Theological Seminary in Chicago. This article appeared in the Christian
Century June 6-13, 1979, p. 635.
Mainline churches will not “win back” lost members by imitating the successful
programs by which other groups secure the loyalties of other populations. Our problems
are more complex and challenging. We cannot discover our ministry by mimicking the
styles of others; we must look again at the roots of our confessional commitments.
When we lift our heads high enough to see beyond the embarrassing statistics of the
present situation, we may discover that we have numerous biblical and historical
models for creative Christian minorities in an essentially secular world, We can admit
our minority status without assuming a sectarian posture. We can discover from current
research many of the factors which contributed to the decline in mainline church
membership. We can learn that church leadership and programs were not the
precipitating causes: we are simply not that important when compared to much larger
cultural forces. We can learn much about the people who would once have joined
mainline churches -- where they are, what they believe, and how they can be reached.
Finally, we can give up the myth of a righteous monopoly -- the idea that all religious
people will join churches, and that churches should be interested only in religion. In
short, we can regain our modesty.
Mainline Protestant churches appear to be uniquely prepared to work with those who
believe without belonging. With them we apparently share many values of the past as
well as hopes for the future. We may not get them “back” into the churches, but we can
join with them to do the Lord’s work on earth. And we may rediscover the Christian
church in the process
And a complex of other reasons…
There is a direct, albeit complex correlation between the EXTENT and TYPES
of religious subscription and:
1. Political stability
2. Access to the economy
3. The quality of education
4. The roll of the country/community in the global arena
5. Exposure to internationalisation
6. Socio-cultural heritage
7.
Reconfiguration of the concept of family
There is a clear correlation between literalist,
conservative, and doctrinaire versions of
Christianity and the variables listed above.
4. What might some of our options be?
There is a tendency to focus attention on the church as an
‘institution’ when we are concerned about its growth. Attention
is often paid to its organisation, management, administration,
process, legislation, and strategy – its vision, mission, goals, and
objectives. A great deal of time and energy is spent, and rightly
so, on these types of initiatives. But what if the main cause of
decline is not about its organisation? What if the main cause of
decline is about its theology?
• Option 1 Stay as we are… there is no need for change.
• Option 2 Revert to literalist paradigms
• Option 3 Opt for a kind of new liberalism (Emerging Church)
• Option 4 Is there another option?
The pros and cons of option 1
“Stay as we are… there is no need for change”
PROS…
CONS…
1.
2.
3.
4.
1. Nothing happens!
No intervention is required
Retain present “stability”
No disruption to the church
Familiar and comfortable
The pros and cons of option 2
“Revert to literalist paradigms”
PROS…
1. Possesses the “Truth”
2. Provides certainty in the midst of
uncertainty
3. Offers guarantees
4. Strongly bonded and community
oriented
5. Very protective of adherents
6. Clear sense of identity
7. Therefore reduces anxiety
8. Has definitive answers to the world’s
problems
9. Clear moral, ethical codes, lifestyles
10. Adherents are often very happy
CONS…
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Does not permit freedom of thought or
open learning
Can’t always deliver on its promises
Highly discriminatory : “we are right,
everybody else is wrong”
Can become tribal and defensive
Tends to indoctrinate rather than
inform
Is often authoritarian and autocratic
Biblical inerrancy and inspiration leads
to prejudice (genderism etc)
Often imposes guilt and fear
Can lead to violence in extreme cases
Can be oppressive and abusive
The pros and cons of option 3
“Opt for a kind of new liberalism”
PROS…
CONS…
1.
2.
3.
4.
5.
6.
7.
1. Can become ‘wishy-washy’
2. Has no clear sense of identity
3. Can be too compromising and become
disoriented
4. Tends to cater for intellectual elites
5. Can develop superiority complexes
6. Can become too esoteric
7. Can become too critical of
traditionalists/conservatives
8. May be out of touch with ‘grass-roots’
issues
9. Can struggle to find a focussed vision
10. Tends to attract “goofballs”
Is very hospitable to difference
Very inclusive
Intellectually open
Highly adaptable
Strong sense of justice
Very active in the wider world
Is interesting because it draws in new
information
8. Is very aware of human rights issues and
equality
9. Is in touch with secular issues
10. Often embraces deep spirituality
Why is this kind of liberalism so popular now?
Kevin Ward’s research indicates that in 1947 the vast majority of the population
believed in a personal God, whereas the majority in 1993 preferred the idea of
God as an impersonal Spirit (Ward 2004:5). This shift need not be perceived as a
movement against God, but as a plea for deeper, trans-dogmatic experience of a
God less territorialised by institutionalised religious framing. Wade Roof’s
research among baby boomers also found that 73% preferred to use the language
of ‘spirituality’ rather than ‘religion’. Religion, according to these findings; ‘...
connotes rigid, authoritarian, oppressive institutions; dogmatism and lack of
openness to alternative perspectives, and cold formalism or ritualism.
Spirituality, by contrast, suggests flexibility and creativity; tolerance and respect
for alternative insights from others; room for doubt and searching; and an
emphasis upon personal experience’ (Roof 1993: np). This statistics would since
have changed, but the impetus is clear: the fact that religious apperceptions are
in a state of flux is undeniable.
THE CONCEPT OF ‘EMERGENCE’
AND THE FUTURE OF THE
CHRISTIAN FAITH
• CHALLENGES AND POSSIBILITIES
•
Dr Jeremy Jacobs
Peter Corning of the Institute for the Study of Complex Systems explains that the term
emergent was coined by the pioneer psychologist G. H. Lewes in his multivolume Problems
of Life and Mind (1874-1879). Lewes, following the lead of the philosopher John Stuart Mill,
argued that certain phenomena in nature produce what he called “qualitative novelty” material changes that cannot be expressed in simple quantitative terms; they are emergents
rather than resultants’ [my italics]. In Lewes’ own words (1874-1879:413): Every resultant is
either a sum or a difference of the co-operant forces; their sum, when their directions are
the same - their difference, when their directions are contrary. Further, every resultant is
clearly traceable in its components, because these are homogeneous and commensurable.
It is otherwise with emergents, when, instead of adding measurable motion to measurable
motion, or things of one kind to other individuals of their kind, there is a co-operation of
things of unlike kinds. The emergent is unlike its components insofar as these are
incommensurable, and it cannot be reduced to their sum or their difference.
IN SIMPLER ENGLISH
Emergence is a word which describes the
complexity and innovation of a property
which cannot be reduced to, or explained
merely in terms of its antecedents.
IN EVEN SIMPLER ENGLISH
Emergence is a word which describes the
novelty of a new ‘thing’ that cannot be
explained only in terms of the old things
which made it up.
OR IN CLICHED PHRASE
The whole (if it is novel) is greater than the sum of its parts
Now, if you apply the principle of “emergence” to the Christian
faith, and how it may develop in the years to come, you get….
1.
2.
3.
4.
5.
Brian McLaren: The person most commonly associated with the movement. Former
English professor who is now a pastor, traveling speaker, and author of several
books. Recognized as one of TIME magazine's "25 Most Influential Evangelicals in
America." His book, A New Kind of Christian won an award of merit from Christianity
Today in 2002. See also, A Generous Orthodoxy, which has achieved something akin to
Scripture status in the Emerging Church movement. (website
at http://www.brianmclaren.net)
Tony Jones: National Coordinator of Emergent, an organized network of cooperating
emerging ministries (http://www.emergentvillage.com/Site/index.htm). He is a doctoral
fellow and senior research fellow in practical theology at Princeton Theological Seminary
whose books have been highly influential in the movement.
Dan Kimball: Author of several books, including The Emerging Church; Vintage
Christianity for New Generations (Christianity Today best book of 2004).
(http://www.dankimball.com/vintage_faith).
Stanley Hauerwas: Professor of Theological Ethics at Duke Divinity School. Named
"America's Best Theologian" in 2001 by TIME magazine. Heavily influenced by postmodern
philosophers, he has in turn had a profound affect on the Emerging Church movement.
Known to frequently use profanities in his speaking engagements.
Rob Bell: Pastor of Mars Hill Bible Church, in Grandville, Michigan. Author of Velvet Elvis:
Repainting the Christian Faith. (http://www.mhbcmi.org/findex.html).
http://www.apologeticsindex.org/291-emerging-church-teachings
JUST A FEW DESCRIPTORS OF THE CHARACTER
OF THE EMERGING SPIRITUALITY
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Narrative, metaphor, and myth (with reason as its attentive aid) as more viable
conveyors of spiritual ‘truth’ than dogma and doctrine.
Developing a new ‘idiom’ for religion.
Creative and artistic pursuits of transformation rather than subscription to credal or
catechetical legislations.
Re-integrating science and biology as foundational to the cultivation of spirituality
(rather than villainising the ‘world and the flesh’).
Spontaneity and unpredictability over rigidity and certainty.
Multi-sensory, multi-tasking, multi-media, multi-faceted, multi-dimensional, but
not confusion - seeking out complex synchronicities, not compromised pluralities.
Savouring the benefits of the heuristic process.
Valuing mutual benefit over individual reward (a reaction against post-modern
individualism).
Wide reaching righteousness and justice issues rather than personal moralism.
Strong aesthetic and materialistic values.
Well, I don’t think any of the
above are viable long-term
solutions…
The pros and cons of option 4
“????????????????????????”
I have an idea, but discretion precedes presumption. Let me
adopt the Socratic method instead!
The Socratic method is simply the process of
facilitating a discussion in such a way that
people come upon the answers themselves
because someone has asked the right kinds of
questions.
But maybe some basic principles will help us
along….
5. Some recommended principles
1.
2.
3.
4.
5.
6.
7.
The main theme of Jesus’ entire teaching, The Kingdom of Heaven, must
always remain the central refrain of our faith.
The Kingdom of Heaven IS the Person and Spirit of Jesus himself – the true
image and likeness of our own being – a template of our own spiritual
becoming.
Our purpose is therefore to incarnate - to live ourselves increasingly into this
Christ-likeness as the living presence of our loving God in the world today. This
is our spiritual journey – our sanctification!
This Christ-likeness, as the presence of God’s love in and through our lives, is
not: racist, sexist, egotistical, prejudicial, judgemental, discriminatory,
exclusive, bigoted…
The ‘lived out’ gifts and fruits of the Spirit of Jesus therefore precede our
various and differing beliefs about his earthly life-story.
Religious Truth is therefore not measured in the extent to which we blindly
subscribe to dogmas and doctrines, but in our love for God, our neighbours,
and ourselves AS disciples of Christ! (The first and great commandment…)
This form of Truth does not dismiss the place and purpose of dogma and
doctrine – it merely apportions it to its rightful place – to serve God and
humanity, not for God and humanity to be servile to it!
8. As such our worship must be exuberant, passionate, and deeply reflective of
the indwelling Christ – “in whom we live and move and have our being” (Acts
17:28)
9. We need to cultivate a strong sense of identity as a community who are deeply
in love with God in Christ – not necessarily as Biblical literalists, but as true
servant leaders on a quest to bring salvation of Christ to our broken world.
10. What is salvation in this sense other than the redeeming love of Christ which
brings healing, reconciliation, wholeness, forgiveness, reverence, respect, and
sanctity into EVERY aspect of our personal and corporate lives.
11. The sacrament of the altar, the Body and Blood of Christ thus pulses as the
Spirit of Christ through our veins – how can we possibly claim this, live this,
unless we love each other through our differences? Did Christ only die for
those who subscribe to a particular religious ideology – or did he die for all?
12. If his love lived and died for all, then we must live and love all without
prejudice.
13. And our pastoral heart, our relationships with each other and the world is the
key to making all of this possible!
14. Also, in order to love this world, we must understand this world, and we must
therefore study this world – in all its complex nuances and mysteries.
15. Our theology must therefore be SIGNIFICANTLY empowered by strong and
on-going education – in all fields of research.
16. And so on and so on and so on…..
Mark Fanklin said in his presentation last month that the
Characteristics of Servant Leadership
•
•
•
•
•
•
•
•
•
Listening
Accepting and empathising
Tolerance of weakness and imperfection
Foresight, anticipation and intuition
Awareness and perception
Persuasion and example
Persistence and determination
Courage to venture and risk
Creates autonomy through opportunity
And he placed particular emphasis on:
Life long learning
•
•
•
•
•
•
We need to keep in step with society
We must learn continuously
Adapt or die!!!
Be open to new ideas
Must be prepared to change
Are we/our leaders dinosaurs?
Aldridge, A., Religion in the Contemporary World (Polity Press, 2000)
Table of Contents
Preface to the Third Edition viii
Acknowledgements x
1 Defining Religion: Social Conflicts and Sociological Debates 1
2 Secularization: The Social Insignificance of Religion? 35
Karl Marx and the projection theory of religion 35
Émile Durkheim and the social functions of religion 38
Max Weber and the disenchantment of the world 41
Pluralization, relativism and consumer choice 57
Reason, rationality and science 59
3 Secularization Challenged: A New Paradigm? 66
The new paradigm and the rise of the megachurches 91
The Pentecostals 93
Further reading 95
4 Dangerous Religions? Sects, Cults and Brainwashing 97
The rise of 'brainwashing' 115
Identifying potentially destructive movements 119
The fall of 'brainwashing' 126
Further reading 129
5 Dangerous Religions? Fundamentalism 131
Bible believers 132
Fundamentalism and monotheism 134
Features of fundamentalism 138
6 Civil Religion and Political Ritual 148
7 Gender and Sexuality 165
The subordination of women 165
Lesbian, gay, bisexual and transgender (LGBT) identities 177
8 The Spiritual Revolution 181
Believing without belonging 183
From religion to spirituality? 186
Religion online and online religion 195
Individualism and the crisis of religious authority 197
Religion in consumer society 203
Lived religion and sociological analysis 205
9 The Challenge of Diversity 208
The debate about multiculturalism 208
The challenge of diversity 214
Grassroots responses to diversity 220
http://www.polity.co.uk/book.asp?ref=9780745653471
We, the church, and the world are all in need of salvation – of
restoration , healing, and sanctification. We will not succeed in
doing this by legislating, indoctrinating, organising, administering,
strategizing, and visioning UNLESS the entire process is defined
by the Love of God in and through our Lord Jesus Christ.
In brief, we need to love ourselves, the church, and the world back
into freedom, and it all begins, continues, and succeeds through the
integrity of our relationships.
6. Discussion
7. Close