Gospel opportunity in a changing age.

We often hear dire predictions about the future of Christianity in Britain due to the advanced age of many church congregations. The average age of those attending many British churches today is over 60 and the fear is that as this generation of senior citizens leave this world, more churches will be become redundant.

But a survey published last month paints a different picture and is very revealing about what is going on in the lives of young people.

The survey is in a new book called Faitheism by Dr Krish Kandiah.¹ His survey of young people up to the age of 25 found that 75% say they have no religion. Thus, we have a whole generation of young people who are totally unevangelised – who have no faith at all. But he found that more than half (51%) of this age group reported that they have had a positive experience of the Church and Christianity.

The Church’s Changing Position

This is a significant finding for a number of reasons, not least because it indicates a new openness to Christianity among young people under 25. The reason, according to Dr Kandiah, is that previous generations growing in the 1960s and 70s, at the time of maximum social change in Britain, were involved in the battles to liberalise the nation. At that time, Christianity was seen as being opposed to all the libertarian things that young people wanted. The Church was seen as an oppressor, on the side of the establishment and the ruling elite of the nation, and so naturally to be opposed by ordinary people.

The popular view of the Church of England was that it was the Tory Party at prayer. It was essentially conservative, standing against all forms of social change. This negative view of the Church as the embodiment of opposition to anything that would make life easier and more enjoyable for ordinary people was a great hindrance to the message of the Gospel getting through, especially to young people.

During the 1960s and 70s, the popular view of the Church of England was that it was the Tory Party at prayer. Today, things are different.

Today, things are different. The Church is no longer seen as powerful, as part of the establishment ruling the nation. Christians are no longer seen as posing a threat to the ambitions of the young. There are many stories in the press of Christians losing their jobs for standing by their faith or being prosecuted because of their beliefs.

Incidents like the bakers who refused to bake a cake with a message promoting homosexual marriage have had very positive publicity and young people see these Christians standing up for their beliefs against the oppression of the state. This is a total reversal of the experience of their parents 30 or 40 years ago.

These and many other similar incidents of the hardships experienced by Christians get circulated through social media and the press, causing young people not only to be more open towards Christianity but to be positively interested in finding out more about Jesus. He is seen as an anti-establishment hero who was hated by the authorities even though he only did good.

The Search for Meaning

There are two really interesting sociological facts here. The first is that Britain has only been a multi-faith nation for a single generation. Until the 1960s there were virtually no people of any religion other than Christianity in the UK. Despite the fact that millions of immigrants have come to Britain bringing their religions – Hinduism, Sikhism, Buddhism, and Islam – there has been no measurable conversion of native British people to these religions. Probably the strongly negative publicity Islam has gained through many acts of terrorism has been influential in this.

Britain has only been a multi-faith nation for a single generation. In that time, young Brits have rejected the faith of their forebears – and they haven’t embraced the other religions now present in the country.

Instead of young people embracing other religions we have three quarters of those under 25 saying that they have no religion at all. The rejection of the religion of their parents has not caused them to seek other religions but simply to reject, or neglect, the faith of their forebears.

The second interesting fact is that the weakening power of the Church has had a positive effect upon more than half of the younger generation, at a time when there is great confusion in the nation. While our politicians are struggling to define what they call ‘British values’, the rest of the populace is experiencing a loss of firm, dependable sources of identity. Secularism is not providing them with the meaning and stability they seek. This is creating a new openness to religious beliefs and values among young people.

This openness, of course, could be dangerous. Jesus told a little parable about a demon being cast out of someone and seven more even more deadly coming in to occupy the vacancy. Openness is great, as long as it is met with truth – otherwise it could lead to even greater delusion.

Now is the Time

This is the challenge to Christians in Britain today: there is an incredible window of opportunity for evangelism, particularly during this time of political and social upheaval due to the Brexit negotiations. Many young people are trying to understand what’s going on in the nation: this is our opportunity to talk about social values, ethical principles and religious beliefs.

Now is the time to talk about the future of Britain outside the European Union. It is the time to talk about the history of Europe, the secularisation of the EU, and the whole subject of values and beliefs. It is the time to talk about the ultimate truths presented in the Bible and the basis of our Christian faith which transforms lives.

There is a new openness to religious belief amongst young people: this is an opportunity Christians must take.

Today there is enormous opportunity for older Christians to communicate their faith to young people. Grandparents are of particular value today in an age of family breakdown. In many families, grandparents are the one stable influence in the lives of children. These grandparents may not have done a very good job in passing on their faith to their children, but they have a second chance now to reach their grandchildren.

If all Bible-believing grandparents were to seize the opportunity of teaching the faith to their grandchildren, the whole social, moral and spiritual situation in Britain could be transformed in a single generation. 

References

1 Faitheism: Why Christianity and Atheism have more in common than you think. Hodder, 2018.

'The Secular Terrorist: The Slow Suicide of Christian Britain', by Peter Mullen (RoperPenberthy, 2012, 189 pages, available from the publisher for £9.99)

This is an interesting if disturbing read on a familiar theme: the decline of Christianity and Christian values in Britain. The author's experience as rector of Anglican churches in London, together with his keen observation of society in general, means he is well informed. Moreover, he believes the situation is so dire that he is prepared to speak out strongly, in some cases very strongly, hence his choice of words for the title.

Moral reversal

Mullen examines all the usual areas of concern, starting with sexual morals, abortion, embryo research, and family breakdown. His main contention here, as elsewhere, is that over time, through a slow but steady series of incremental changes, humanistic values and secularism have transformed society until an almost complete reversal has occurred. Utilitarianism now dominates our thinking and consumerism our lifestyles.

He contends that the denial of our Christian roots has produced a slow suicide. We have been beaten by losing faith in what we believed. Secularisation is the hidden terrorist in our midst, creating impotence and encouraging self-doubt. Cultural and social defeat was "guaranteed once Christianity had died in the soul of Western man" (p119). The author maintains that only the re-discovery of our Judaeo-Christian heritage will save Western society. What is needed is "nothing less than a return to the practice of our faith" (p9).

Mullen contends that Britain's slow demise is due to our loss of faith, with secularisation the hidden terrorist in our midst.

Moreover, he believes that we "shall not turn again to God until we are overwhelmed and perhaps almost annihilated by some great catastrophe" (p180), and not one that we can blame upon God for: we will have brought it upon ourselves, as has happened repeatedly throughout history. Israel's desertion and repeated disobedience brought disasters. We cannot expect to be an exception to this pattern in the human/Divine story.

The problem with political correctness

In a strong section of the book full of good examples, Mullen vigorously attacks political correctness as a key component of the decline. He argues that "the secular gospel of Political-Correctness" creates a linguistic dictatorship and a form of social conditioning, deceiving many, especially into thinking that we have made moral progress. The claim that we are now much more advanced and enlightened has found an enthusiastic audience. We now feel superior to the primitive pre-PC era.

Mullen vigorously attacks political correctness as a linguistic dictatorship and a form of social conditioning that deceives us into thinking we have made moral progress.

In discussing science, creation and design, Mullen also makes many useful points, simply put but displaying good knowledge. The same is true when he examines literary trends and the history of reason and philosophy. Overall, he covers a wide range of intellectual ideas with skill and understanding.

Looking forward or backward?

The weaker points in the book come, first, when he attacks the press (tabloids and others) for crude reporting and dumbing down of information. His excessive examples add little to his overall argument and may be off-putting.

Second, Mullen rails against the Church of England for trying to be modern, correctly arguing that the Church has done little to stem the decline and has indeed contributed to it through situation ethics and de-mythologising Biblical truth. But his insistence that the only proper Bible translation is the Authorised Version and that the Book of Common Prayer is vastly superior to the Alternative Service book make him appear stuck in the past. He may be right that, in a typically memorable phrase, modern worship is merely a "third rate echo of recently abandoned fashions in pop culture" (p86) but to assert that the AV and BCP were meant to be preserved for all time suggests his only solution to modern trends is to retreat into a bygone age.

Nevertheless, the book overall is an important contribution to a vital debate. We do need to "wake up to the fact that there is a militantly anti-Christian elite in Britain today" (p41). But he ends with positive advice for Christians in such circumstances: be diligent in prayer and study, form strong church communities, and trust in God.

Our third instalment on 'Changing Britain' looks at patterns of church openings and closures around the country. Following the statistics is a comment from Monica Hill.

Churches - Openings and Closures

Re-printed from Brierley Consultancy's FutureFirst, June 2014 issue, with kind permission.

As the map indicates there have been more openings of churches than closures in the 30 years since 1989 in the West Midlands and the South East of England, and the reverse elsewhere.

There have been almost 2,900 new churches started between 2010 and 2015 in England, or about 600 a year, three new churches every two days! It is also true that churches close. Over the last 5 years, 1,400 churches have closed altogether, or four every three days, leaving a net growth of some 1,500 churches in the 5 years to 2015.

Where are these extra newly-started churches? The number varies by region, but there are some in every part of the country:

170 in the North                                 170 in East Anglia
200 in the Yorkshires                         370 in South East North
270 in the North West                       410 in Greater London
250 in the East Midlands                   330 in South East South
370 in the West Midlands                  320 in the South West

These new churches are mostly one of three kinds:

• New congregations started by some of the New Church streams (such as Vineyard, Newfrontiers, Ground Level or Salt and Light).
• Fresh Expressions of churches, which are often Church of England (which has 900 across England) or Methodist (which has 800), but might also be Baptist or Salvation Army.
• Black Majority Churches, especially if they are in London where some 400 such churches started between 2005 and 2012. Catholic chaplaincy churches are also important in the capital.

Invariably these fresh congregations have good community links, which is where much of their support comes from. All three groups given above are beginning new church "plants", not trying to revive small or declining churches, or particularly trying to grow existing congregations. Nearly all are lay-led initially (although half of Fresh Expressions are led by an ordained person). Theological conviction is the main motivation for starting these churches; most of these new churches are evangelical. Different ethnicities are also involved.

Questions: Are the established forms of churches now becoming outmoded? Should scarce resources be mainly allocated to these new models?

Source: UK Church Statistics, No 2, 2010-2010, ADBC Publishers, Tonbridge, Kent, 2014.

Topical Comment

Monica Hill

This research finding on the planting of new churches may initially seem to be good news, at a time when we hear of so many of the traditional denominations closing down churches and meeting places where numbers have declined below an economic level.

The number of churches in England (40,300) remains the same in 2015 as it was in 1979. But the shape and location of them has changed somewhat. Many of the new church plants have not re-used traditional buildings but created or hired new ones often more suited to the task. There are also many which have started again as the early church did and are meeting in houses.

Redundant Church Buildings

Selling older redundant buildings to fund fresh outreach in other areas has often seemed a natural and valid outcome and a good idea showing good stewardship. There was a time when the closure of church buildings was rationalised as using the money 'to plant churches where the people are'. There was almost a blind spot to the need for continued mission to meet the needs of newcomers to the area (or perhaps a lack of people with a vision). So those areas which already had plenty of churches often received more – not quite the intended interpretation of the Parable of the Talents in Matthew 25!

Where is the Growth?

Not all areas of the country are benefiting from these closures and sales. Both the North and the South West have been closing between 300 and 400 more churches than are being opened in those areas in this time period.

Neither has growth been consistent over time. There was specific growth bursts between 1995 and 2000 and between 2010 and 2015, but there were also periods of decline between 2000 and 2005 and further decline is expected in the period between 2015 and 2020 unless this can be averted in some way.

But there are three kinds of growth identified:

1. Immigrant churches, particularly those from Africa, sparked off the earlier growth wave. The Redeemed Christian Church of God started as a 'reverse mission' movement, and it now has some of the largest churches in the country and is gradually moving beyond its Nigerian base. Prior to this, there had also been national churches created following World War II – for instance when there were sufficient Poles in Britain to warrant a church presence, or after the influx of West Indian economic refugees in the 60s and 70s. But these churches were each created from a very different base – and the latter are no longer growing at the rate of their initial expansion in the 1960s and '70s.
2. The traditional denominational churches have been experimenting with Fresh Expressions in the last ten years. Anglicans and Methodists have been particularly successful and these have increased six-fold in the last 5 years. 41% attend from outside the church with a further 35% coming back to church – overall 95,000 were attending these kinds of church in 2015. Attendance at 'Messy Church' showed the greatest increase with its emphasis upon fun, fellowship, food and families in a welcoming, worshipful environment. Although many of these are within existing churches an increasing number are in different venues and are led by lay people.
3. The new independent church streams (known as the 'New Churches') commenced in the 70s, grew eight-fold in the 80s and then doubled in the 90s with an increasing number of newer streams continuing to be created. They have concentrated upon neighbourhood, community and family concepts and many of the fully independent churches eventually link with others to form a stronger base.

The Bad News

Overall churches are getting smaller as the size of most congregations is reducing (on average by 37%), with a number of regions losing more than half the number of Christians attending places of worship. Death (or 'passing on into glory') without replacement by younger people accounts for much of this membership reduction as the attendees get older. But there are also an increasing number of older people who are becoming disillusioned or leaving, although a number do continue to practise their faith in small groups.

In 1989, UK Church Statistics estimated total church attendance in England as 4,186,000. By 2012 this number had dropped to 3,018,600 and is likely to drop to 2,708,700 by 2020.

Methodists have seen more than half (48%) of their churches close during this period, but they are still expected to have more than 3,500 churches in 2020. The Anglicans have closed over 1,000 churches (that is one in every ten days), but church building closures are more difficult because of their links with the state, so they will still have over 16,000. The URC are closing nearly two a week and the Catholics one a week.

So what of the future?

• Can we learn anything from this information on the future shape of Christianity in this country?
• When you pray about the situation do you get any answers you can share with others?
• Is God answering the prayers of his people by giving them a challenge?
• Are the remnant listening and responding in the right way by becoming mobilised and taking action before anno domini takes over?

Please add your comments.

Previous instalments:

The Rise of Secularism: YES, I have NO religion!

Transmitting the Faith