Conversion in Germany
An Analysis of Patterns of Diffusion in Evangelical Church Planting (2010-2020)
Summary
Key Takeaways
Table Of Contents
- Cover
- Title
- Copyright
- About the author
- About the book
- This eBook can be cited
- Abstract
- Contents
- Tables
- Figures
- Preface
- Abbreviations
- Chapter 1 Introduction
- Literature Review
- Thesis Statement
- The Distinctiveness of the Study
- Research Questions
- Primary Research Question
- Research Sub-Questions
- Diffusional Matrix of Conversion
- Methodology and Delimitation
- Definition of Terms
- Conversion and Diffusion in the New Testament
- Conversion within the Doctrine of Salvation
- The Two Basic Components of Conversion
- Conversion and the Order of Salvation
- Conversion as Process or Point
- Conversion and Transmission
- Conversion and Transformation
- Conclusion
- Chapter 2 The Historical Context of Case Study Churches
- Evangelical Free Churches in Germany
- Impulses and Challenges of Pentecostalism in Germany
- Historical Impulses of Pentecostalism from North America
- Historical Highlights of Pentecostalism in Germany
- Pentecostal Church Planting since World War II
- New Pentecostal Church Planting
- Conclusion
- African Migrant Churches and Reverse Mission in Germany
- Development of Global Christianity and Reverse Mission
- African Migrants in Germany
- African Migrant Churches in Germany
- Failure of Reverse Mission in Germany
- Potential of Reverse Mission in Germany
- Conclusion
- The History of Redeemer City to City in Germany
- American Mission Efforts in post-World War II Germany
- The Origins of Redeemer City to City
- The Development of Redeemer City to City in Germany
- Conclusion
- Conclusion
- Chapter 3 Case Study 1: Hope Center in Berlin
- Overview of Research at Hope Center
- Local Context of Hope Center
- History of Hope Center
- Observation of a Worship Service
- Transmission
- Encouraged Individual Transmission
- Committed to Corporate Transmission
- Engaged with Biblical Message
- Moved by Spiritual Experiences
- Translation
- Attracted by Translated Programs
- Related through Translated Communication
- Drawn by Community Dynamics
- (Not) Affected by Pentecostal Translation
- Turnaround
- Presented Conversion Intelligibly
- Provided Opportunities for Decision-Making
- Affirmed Point and Process
- Connected Conversion and Discipleship
- Transformation
- Implemented Deep Discipleship
- Pursued Scripture Formation
- Embraced Social Action
- Changed by Pentecostal Application
- Retransmission
- Communicating the Value of Retransmission
- Training in Retransmission
- Provided Opportunities for Retransmission
- Summary of Diffusional Themes
- Transmission
- Translation
- Turnaround
- Transformation
- Retransmission
- Chapter 4 Case Study 2: Gospel Church Munich
- Overview of Research at Gospel Church Munich
- Local Context of Gospel Church Munich
- History of Gospel Church Munich
- Observation of a Worship Service
- Transmission
- Encouraged Individual Transmission
- Committed to Corporate Transmission
- Engaged with Biblical Message
- Moved by Spiritual Experiences
- Translation
- Attracted by Translated Programs
- Related through Translated Communication
- Drawn by Community Dynamics
- Turnaround
- Presented Conversion Intelligibly
- Provided Opportunities for Decision-Making
- Affirmed Point and Process
- Connected Conversion and Discipleship
- Transformation
- Implemented Deep Discipleship
- Pursued Scripture Formation
- Embraced Social Action
- Changed by Spiritual Application
- Retransmission
- Communicating the Value of Retransmission
- Training in Retransmission
- Provided Opportunities for Retransmission
- Summary of Diffusional Themes
- Transmission
- Translation
- Turnaround
- Transformation
- Retransmission
- Chapter 5 Case Study 3: ConnectKirche Erfurt
- Overview of Research at ConnectKirche Erfurt
- Local Context of ConnectKirche Erfurt
- History of ConnectKirche Erfurt
- Observation of a Worship Service
- Transmission
- Encouraged Individual Transmission
- Committed to Corporate Transmission
- Engaged with Biblical Message
- Moved by Spiritual Experiences
- Translation
- Attracted by Translated Programs
- Related through Translated Communication
- Drawn by Community Dynamics
- (Not) Affected by Pentecostal Translation
- Turnaround
- Presented Conversion Intelligibly
- Provided Opportunities for Decision-Making
- Affirmed Point and Process
- Connected Conversion and Discipleship
- Transformation
- Implemented Deep Discipleship
- Pursued Scripture Formation
- Embraced Social Action
- Changed by Spiritual or Pentecostal Application
- Retransmission
- Communicating the Value of Retransmission
- Training in Retransmission
- Provided Opportunities for Retransmission
- Summary of Diffusional Themes
- Transmission
- Translation
- Turnaround
- Transformation
- Retransmission
- Chapter 6 Cross-case Analysis
- Multi-Faceted Transmission: Engaged with the Multi-Faceted Transmission of the Christian Message
- Versatile Propagation
- Encouraged Individual Transmission
- Committed to Corporate Transmission
- Biblical Dissemination
- Moved by Spiritual Experiences
- Caring Translation: Related through Careful Translation in a Loving Community
- Careful Translation
- Attracted by Translated Programs
- Related through Translated Communication
- Loving Community
- (Not) Affected by Pentecostal Translation
- Clear Turnaround: Enabled Conversion through Clear Invitations into Discipleship
- Clear Invitations
- Presented Conversion Intelligibly
- Provided Opportunities for Decision-Making
- Explicit Discipleship
- Affirmed Point and Process
- Connected Conversion and Discipleship
- Deep Transformation: Pursued Deep Discipleship with Biblical Standards and Social Engagement
- Deep Discipleship
- Implemented Deep Discipleship
- Pursued Scripture Formation
- Social Engagement
- Changed by Spiritual and Pentecostal Application
- Continual Retransmission: Propagated Retransmission with a Continual Facilitation of Outreach
- Continual Propagation
- Communicated the Value of Retransmission
- Training in Retransmission
- Continual Facilitation
- Summary
- Chapter 7 Conclusion
- Review of Thesis and Research Methodology
- Flow of Dissertation
- Summary and Implications
- Multi-Faceted Transmission
- Caring Translation
- Clear Turnaround
- Deep Transformation
- Continual Retransmission
- Historical Research and Theological Assessment
- Potential Applications
- Prospective Research Topics
- Outlook
- Appendix 1 Examples of Analytical Schemes
- Appendix 2 Diffusional Matrix of Conversion
- Appendix 3 Extended Methodology
- Appendix 4 Codebook
- Appendix 5 Coding Procedure and Overview of Diffusional Patterns
- Appendix 6 Letter of Introduction and Church Consent Form
- Appendix 7 Consent Forms for All Interviewees
- Appendix 8 Interview Questions
- Appendix 9.1 Oral History Interview 1
- Appendix 9.2 Oral History Interview 2
- Appendix 9.3 Oral History Interview 3
- Bibliography
Tables
Table 1 List of converts who participated in interviews at HCB
Table 2 List of converts who participated in interviews at GCM
Table 3 List of converts who participated in interviews at CKE
Figures
Fig. 1 The Diffusional Matrix of Conversion
Fig. 2 Our Heart Strategic Discipleship Plan at CKE
Preface
The motivation to engage in this research project came from my own conversion experience as a teenager. Born and raised in Germany, I had little interest in spiritual matters and believed the EKD, the church I was born into, was the last place to look for God. My radical conversion from no faith to trusting Jesus for my salvation occurred as an exchange student in the United States. Since then, the following question intrigued me: “How can secular Germans find faith even though most have closed the chapter of Christianity and do not consider the Christian faith a viable alternative to finding meaning in life?” Hence, the research question for this dissertation evolved to discover how people in secular Germany can experience transformational conversion. A qualitative study of three evangelical church plants and a limited selection of converts allowed me to trace the stories of conversion and better understand how evangelical churches can “make disciples” despite their adverse context.
The journey of drafting this dissertation after a long break from academia was truly enriching and challenging. Special thanks belong to several people who played a crucial role in helping me succeed in this process. Dr. Paige Patterson made it possible for me to enter the World Christian Studies program through scholarship opportunities. Dr. Keith Eitel inspired me with his deep commitment to academic excellence and the inerrant Scriptures as the ultimate authority in contextualization. My mentor Dr. Schulze spent many hours encouraging me, discussing every step of my research, and intriguing me with new or alternative perspectives. Finally, my wife Terrae, and our good friend Jane DeVries, spent long hours proofreading my dissertation. Thank you to all for their willingness and sacrifice to walk alongside me. Gott allein sei die Ehre.
Abbreviations
BEFG |
Bund Evangelisch-Freikirchlicher Gemeinden (Federation of Evangelical-Free Churches; German Baptist denomination) |
BFeG |
Bund Freier evangelischer Gemeinden in Deutschland (Federation of Free Evangelical Churches in Germany; German Evangelical-Free Church denomination) |
BFP |
Bund Freikirchlicher Pfingstgemeinden (Federation of Free Pentecostal Churches; German Pentecostal denomination) |
CKE |
ConnectKirche Erfurt (ConnectChurch Erfurt) |
CtC |
Redeemer City to City network |
CtCE |
Redeemer City to City network in Europe |
DMC |
Diffusional Matrix of Conversion |
EKD |
Evangelische Kirche in Deutschland (Evangelical Church in Germany; mainline Protestant denomination) |
GCM |
Gospel Church Munich |
GST |
Giessen School of Theology |
HCB |
Hope Center in Berlin |
Chapter 1 Introduction
Present-day Germany is a post-Christian nation. Religious pluralism, a decrease of ethical and religious convictions originating in Christianity, individualism, and secularization describe the cultural influences in Germany.1 Mainline churches have suffered from a drastic decline in membership for several decades and expect to lose half of their members by 2060.2 The average growth of membership in conservative, evangelical denominations has been minimal. The four major evangelical denominations only grew by about 20,000 members from 2002 to 2012. Philipp Bartholomä speaks of a crisis of mission in Germany.3
Evangelical leaders of German denominations yearn to counter this negative missional trend by initiating a church planting movement since the methodology of church planting promises an increase in conversion growth.4 This qualitative multi-case study focuses on three evangelical church plants that exhibited an unusually high number of conversions among secular Germans and traces the factors that contributed to the diffusion of the gospel. The study reveals how ←27 | 28→church plants transmitted the Christian faith, translated their ministry to attract secular Germans, facilitated conversion, and moved converts to transformational changes and missional involvement. The diffusional patterns that emerged during the research disclose how and why Germans experienced transformational conversion. Each church represents one of three evangelical movements that bear hope for re-evangelizing secular Europe: migrant mission efforts, globally active church planting organizations, and new Pentecostal churches. Thus, the findings provide critical insights into the present-day phenomenon of gospel diffusion through evangelical church plants in secular Germany and add to the historical account of missions in world Christianity.
Literature Review
This literature review introduces the topic of the diffusion of the gospel and its corresponding themes of transmission, translation, transformation, and retransmission that shape the phenomenon of conversion. The various theological and sociological perspectives from authors in the academic disciplines of World Christian Studies, Missiology, and Theology precede a reflection of literature that bears on these topics in a European, and more specifically, a German context of mission and church planting. The current literature reveals the sparse research on evangelical conversions through church planting efforts in Germany.
Andrew Walls, the Scottish historian who shaped the academic discipline of World Christian Studies, believes that conversion, with its affirmation and reorientation of indigenous cultures, has been vital to the cross-cultural diffusion of Christianity throughout history.5 The diffusion of the Christian message across cultures is possible because of the linguistic and conceptual translatability of the gospel, grounded in the original act of translation in the Incarnation of Christ.6 Walls describes two principles that are active in this translation process and shape the forming of Christian communities in the indigenizing principle and the pilgrim principle. God accepts converts with their cultural predispositions through the indigenizing principle, causing local expressions to embody faith, ←28 | 29→while the pilgrim principle challenges a culture with the binding truths of the gospel. Either principle is prone to abuse when Christian communities prevent the canonical Scriptures from challenging culture or impose culturally foreign requirements.7
Walls describes conversion as “the opening up of the functioning system of personality, intellect, emotions, relationships to the new meaning, to the expressions of Christ.”8 Conversion implies a transformation that utilizes, rather than replaces, pre-existing structures of thought and behavior in a continual turning process. Correspondingly, Christian teachings alter, rather than completely substitute, pre-existing worldviews.9 Ideally, converts retain and creatively reapply God’s Word within their cultural context in Christian discipleship. The discipleship of nations in their fundamental structures of cultural identity follows personal conversion in a generational process.10 Walls concludes that it is too late for revival in his native, post-Christian Scotland but places his hope in basic evangelism through migrant missionaries from the Global South who will provide a critical voice for Western churches in their struggle with syncretism.11 Walls’s perspective raises the question of how, and to what effect, the translation of the gospel positions culture and Scripture in the transformational process of conversion.
Lamin Sanneh, a former professor at Yale Divinity School, together with Andrew Walls, founded the Yale-Edinburgh Group of World Christian Studies. Although both passed away recently, their voices will remain highly influential among scholars of world Christianity. Sanneh notes that translating the Bible in the vernacular languages helped to preserve indigenous cultures and situated Christianity as a culturally pluralistic religion. He promotes a shift in perspective for the spread of Christianity from the missionary entity to the recipients of the Christian message, who continued to spread the gospel and plant indigenous churches.12←29 | 30→
Sanneh welcomes indigenous cultural beliefs to blend with historic Christianity in the translation process by setting the indigenous culture in dialectic tension with Scripture.13 His view of conversion illustrates this tension between the formative influences of the Bible and culture. Conversion, according to Sanneh, is the turning of all of humanity “without leaving anything behind” or “replacing what is there with something else.”14 Sanneh postulates that conversion does not lead to syncretism as long as the Christian message preserves its Christian character in the indigenous context. The tension remains unresolved since genuine Christianity finds its only boundary in the faith community that converts join, continually creating new faith traditions with the potential of “fresh materials being introduced into Scripture.”15 Further empirical research is necessary to determine whether Walls’s and Sanneh’s view of translation enriches the understanding of Christianity or distorts the gospel. Also, a shift in perspective to the indigenous recipient of the gospel prompts the question of the missionary contribution in the translation process.16
Philip Jenkins, who popularized the idea of world Christianity with his book The Next Christendom, points to the south- and eastward shift in the explosive, demographic growth of Christianity, moving from Europe to Africa, Latin America, and Asia. Jenkins surmises that the typical faith of a Global South Christian affirms a conservative view of biblical convictions and moral ←30 | 31→teachings, stresses personal salvation and the supernatural, and maintains a literal approach to Bible interpretation.17
Jenkins believes the reverse migration of southern Christians consequently bears the potential for a revived, distinctly charismatic type of Christianity in Europe. Signs of indigenous spiritual renewal also oppose the perception that secularism effaced vital forms of Christianity.18 Even though movements of spiritual vitality remain local occurrences, they provide insights for regions with similar cultural dynamics.19 The case study about a second-generation African migrant church offers an example of the missionary activity of Christians from the Global South in secular Germany.
Leslie Newbigin, former missionary to India and founder of The Gospel and Our Culture movement in Britain, sought to inspire “a genuinely missionary encounter” with secular Europe and North America.20 He describes Europe as a pagan society born out of the rejection of Christianity, and therefore more resistant to the gospel than pre-Christian societies. Newbigin states that effective mission work in the West is only possible when it challenges a secular worldview that relegates Christianity with its exclusive truth claim into the private sphere of subjective opinions.21 Nonetheless, the appeal to an ultimate source of authority cannot challenge culture. Newbigin rejects an inerrant approach to the Bible and believes Christian traditions have continually reshaped its content.22 Instead, the calling of the church in the secular West is to testify to the gospel as universal ←31 | 32→truth publicly and provide credibility to its message by living out the gospel as a community of faith, thus becoming a “hermeneutic of the gospel.”23
Details
- Pages
- 366
- Publication Year
- 2022
- ISBN (PDF)
- 9783631880784
- ISBN (ePUB)
- 9783631880791
- ISBN (Hardcover)
- 9783631880777
- DOI
- 10.3726/b19789
- Open Access
- CC-BY-NC-ND
- Language
- English
- Publication date
- 2022 (July)
- Published
- Berlin, Bern, Bruxelles, New York, Oxford, Warszawa, Wien, 2022. 366 pp., 4 fig. b/w, 3 tables.
