The printing of Bibles was not allowed during the 1950’s and 1960’s in Eastern Europe where the communist ideology reigned. This painful situation was recognized by some brave Christians from the West who dared to cross the Iron Curtain
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Right across Europe, there are rumours of a growing wave of church planting movements and God at work in amazing ways amongst Muslims and Iranians, the African diaspora and the Roma to name just a few.
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In 2002, the European Baptist Federation announced an ‘Indigenous Missionary Partnership’ based on the simple observation that indigenous missionaries had an advantage linguistically, were trusted locally, were culturally more relevant, required no time to orient to their context, and were significantly cheaper to deploy
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Peter J Farmer and his wife Marsha and 3 kids are based in Nottingham, UK. After a number of years engaged in Pioneer Mission locally and throughout the city and county of Notts they began travelling across the 12 regions of Britain
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Mission agencies have engaged in church planting across Europe for many decades. Yet increasingly they are engaged in facilitating church multiplication through partnering with national churches rather than being the pioneers themselves.
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Looking from the inside, ‘we Europeans’ are much more aware of the mosaic of ethnic origins, languages, national and regional histories, political traditions, cultures, and lifestyles. Many of us are strongly attached to our particular identity, feeling ‘European’ only in a secondary or an accessory way.
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According to Evert, Northern Europe is mostly protestant, industrious, enterprising and economically developed, used to plurality of religious expressions, and largely secular. Using this description as a starting point, I would like to suggest three main challenges for mission in the Nordic context.
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One in three Europeans belongs to a Slavic people group, by far Europe’s largest such grouping. Whilst these people share a common identity on one level, they are also sharply divided in terms of socio-cultural and religious identity.
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I have lived in France for the past 14 years involved in a ministry of grass-roots ecumenical cooperation in a Roman Catholic parish. The following elements strike me as being significant with regard to future mission.
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It took only few years before the countries from the Communist block dismantled the one party systems and introduced political pluralism as a precondition to transition into democracies.
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For some years, a number of scholars, such as Linda Woodhead and Paul Heelas (2005) and David Tacey (2000), have been arguing that the world, or at least the Western world, is going through a spiritual revolution.
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The values and beliefs of European students are often assumed rather than known. As a result the gospel of Jesus Christ is sometimes expressed in terms which make little sense to today’s European students.
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In the mid-1990s I attended a UK conference of educators and school chaplains. Many questions were addressed but one was left unresolved, probably the most important question; ‘What exactly is spirituality?’
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For Christians who want to adopt a missional mindset, Michael Frost poses the following important question: what does the reign of God through Christ look like in my neighbourhood?
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One person’s viewpoint alone however well informed, can never give a true picture of what is happening; particularly in a continent as diverse as Europe. What is needed are thoughtful and perceptive insights into the realities of mission practice across Europe - from those engaged in mission. In other words, Europe needs “reflective practitioners
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In the last decade the term ‘missional’ has become a prominent focus among American, Australian and British authors. The missional conversation is often misunderstood or even dismissed as a new recipe for making struggling churches successful.
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In the early days of European integration Christians were heavily represented in the decision-making bodies of the European Communities. As European society changed, however, Christian influence in national governments, and correspondingly the European Council, declined.
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London City Mission exists ‘to share with the people of London, patiently, sensitively and individually, the transforming love of God in Jesus Christ, and to enable them to join his Church’
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The three missional practices explored in this paper bear all the hallmarks of not only a robust and thorough-going missiology but missiological methodologies that embrace the challenges and changes in the contemporary Western contex
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In Vista 13 we sought to gain even greater perspective by asking critical friends to give their viewpoint on the State of Europe. In this edition we provide four alternative viewpoints from within,
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