Marine Le Pen's Verdict, Christians, and the Rise of the Far-right in Europe

What does a corruption verdict for a popular politician in France have to do with evangelical pastors in the U.S.?

Last week, I joined Clarissa Moll on Christianity Today’s news podcast, “The Bulletin,” to discuss the verdict passed on to French politician Marine Le Pen and her party, National Rally.

Though there are particulars in France, Le Pen’s and National Rally’s — or Rassemblement National’s — upward trajectory can be connected to the rise of populist, nationalist, and far-right parties and sentiments across the continent and perhaps even across the Atlantic Ocean.

Right-wing populism has been on the rise in Europe for over 20 years and Le Pen’s popularity is not an isolated occurrence.

They draw on what might be called “transversal topics of concern” that reach, and connect, multiple groups hitherto disconnected: anti-immigrant sentiment, skepticism about liberal democracy and the EU, questions about gender equality, as well as discontent with existing economic systems and climate policies.

This includes Christians. One example was the voice of the Christian Right in protests against governmental policies during the COVID-19 pandemic, which united conservative Christians, left-leaning civil society, and far-right anti-establishment parties.

This networking across different constituencies and countries enhances the influence and reach of populist far-right ideologies like Le Pen’s.

World Evangelical Alliance Seeks New Leader Who Can Bring Unity

Peirong Lin, a deputy secretary at the World Evangelical Alliance (WEA), likes to joke that evangelical is the most polarizing word in the world. 

“Yet that is exactly what we are trying to unite around,” she told Christianity Today, “the euangelion, the Good News, the gospel, and what it looks like in different countries and contexts.” 

Now the global organization of national and regional alliances representing 600 million evangelicals is looking for one person to help bring everybody together. The international council that oversees the WEA is stressing the need for unity as the search for a new secretary general gets underway. 

“The Good News expresses itself in different ways around the world … and our responsibility as the WEA is to take a ‘world’ understanding to the gospel, not just a particular context,” Lin said. “The question for us going forward is how we can best represent everyone and work together.”

The search began 11 months after the resignation of secretary general Thomas Schirrmacher, who stepped down for health reasons amid ongoing controversies about the WEA’s participation in interfaith dialogue with Catholics. A plan for a quick search for a new replacement—one press release promised new leadership in six months—was scuttled. WEA leadership said it needed more time to review its organizational structure and consult more evangelical leaders about the strengths, weaknesses, and long-term direction of the alliance.

Goodwill Shana, the interim head of the WEA, said in an email that the appointment of a new leader will be a “very significant step for the WEA” and everyone wants to find “the person of God’s choice to lead us into the future.”

The WEA hopes to announce the name of the new secretary general at the upcoming General Assembly in October.

Is a far-right party gaining ground among German evangelicals?

Elections in Germany are typically pretty quiet, according to Assemblies of God pastor Timothy Carentz.

Germans are wary of extremism, concerned about propriety, and committed to a principle of political privacy or “electoral secrecy,” which is enshrined in the German constitution. They don’t often put signs up in their yards or get into heated arguments about candidates at the pub.

But this year, following the collapse of Chancellor Olaf Scholz's three-party coalition in November, things have been more heated.

“We’ve noticed people getting more and more vocal,” said Carentz, an American who runs Rhema Café, a coffee shop and ministry center in Kaiserslautern, in southwestern Germany. 

There are debates about the economy, which is floundering, and rise of rightwing nationalists in Germany and around the world. People are arguing about immigration and asylum policies, the war in Ukraine, high energy prices, and which politicians (if any) can be trusted to do something to help.

The conversations seem more divisive than usual.

“It’s the first time I’ve seen Germans so active, engaged and opinionated about it all,” Carentz said. “This year, people are putting up banners outside their apartment windows, leaving stickers around town, wanting to hand out brochures and pamphlets.”

Amidst it all, evangelical leaders told Christianity Today, they are focusing on God’s love for all people and the value of every human life—unborn and migrant, in Ukraine, the Middle East, and at home in Germany. And they are praying for Germany’s democracy.

No Christmas in Italy?

Imagine a December without seasonal decor, special treats, parties with friends, or a nativity. In other words, imagine a December without Christmas.

For many evangelicals in Italy, that is exactly how it should be.

Not celebrating Christmas — nor Easter — is a way to distinguish themselves from a Catholic holiday that they feel has lost any real meaning or focus on Jesus. It is a way, they say, to assert their identity by opposition to the status quo.

According to a 2023 survey by Ipsos (a France-based research center), over two-thirds of Italy’s residents are Christian (68%), with 61% saying they are Catholic, just 4% Protestant, and 3% identifying as “other Christians.” Over a quarter of Italians are non-religious (28%).

Evangelicals in Italy feel that as a small minority, Christian identity has been largely defined not by who they are, but who they are not — not Roman Catholic, not theologically liberal, not culturally secular. “In such a situation, evangelicals feel a need to better assert their identity based on core Gospel essentials rather than on cultural features,” says JD Gilmore, a church planter in Palermo and coordinator of Impatto (Acts 29 in Italy).

That is why Donato Trovarelli says he skips the aperitivi, the Christmas eel, the panettone and other trappings of what is often held up as Christianity’s biggest holiday. The charismatic author of three books says traditions in Italy have nothing to do with “born again” evangelicals. That is why, Trovarelli says evangelicals and Pentecostals like him “drive out of our places of worship all the traditions of the tree, the nativity scene, the figure of Santa Claus, Jesus as a child, and every other popular tradition of any non-Christian nature or religion.”

That Europe May Know

The goal is audacious. But as far as James Davis, founder of the Global Church Network, is concerned, Christians need deadlines. Otherwise, they will never do what they need to do to fulfill the Great Commission.

His group gathered in Zurich, Switzerland, last September with 400 ministry leaders from across Europe who committed to raising up and equipping more than 100,000 new pastors in the next decade. The network plans to establish 39 hubs in Europe, with a goal of 442 more in the years to come, for training church planters, evangelists, and pastors to proclaim the gospel.

“A vision becomes a goal when it has a deadline,” Davis said at the event.

“So many Christian leaders today doubt their beliefs and believe their doubts. It is time for us to doubt our doubts and believe our beliefs. We will claim, climb, and conquer our Mount Everest, the Great Commission.”

Davis has a number of very motivated partners in this project, including the Assemblies of God, the Church of God (Cleveland, Tennessee), and the International Pentecostal Holiness Church. The network also counts The Wesleyan Church, the Church of the Nazarene, the Foursquare Church, the Church of God in Christ, and OMF International (formerly Overseas Missionary Fellowship) as members of a broader coalition working to complete the Great Commission in the near future. If it turns out their European goal is a bit beyond reach, they will still undoubtedly do a lot between now and their deadline.

And the Global Church Network is not alone. In Germany, the Bund Freikirchlicher Pfingstgemeinden (Association of Free Church Pentecostals) has announced plans to plant 500 new churches by 2033. The group, celebrating its 150th anniversary in 2024, told CT it is currently planting new congregations at a rate of about seven per year. Raising up new pastors is key to its growth strategy. 

And the Bund Evangelisch-Freikirchlicher Gemeinden in Deutschland (Association of Free Evangelical Churches in Germany) has planted 200 churches in the past decade. It has grown to about 500 congregations with 42,000 members. The Free Evangelicals also have plans to launch 70 new churches by 2030, at a rate of 15 per year, and then start another 200 by 2040. 

“Goal setting is a bit of a thing in Europe,” said Stefan Paas, the J. H. Bavinck Chair for Missiology and Intercultural Theology at the Free University of Amsterdam and the author of Church Planting in the Secular West.

He’s not convinced it’s a good thing for Christian missions, though. In fact, he doesn’t think ambition, verve, and goal setting actually work.

Paas’s research shows that supply-side approaches—the idea that if you plant it, they will come—seem promising and often demonstrate early success, but the results mostly evaporate. While it is widely believed that planting new churches causes growth, he said, that’s not what the evidence shows.

“Yes, newer churches tend to draw in more people and more converts, but they also lose more,” Paas told CT. “There’s a backdoor dynamic where people come into newer churches but then leave.”

He examined the Free Evangelicals’ membership statistics from 2003 to 2017 and found that church plants often correlated with quick growth but then slow decline. 

“It’s one thing to draw people, and another thing to keep them,” he said. 

German Pastor to Pay for Anti-LGBTQ Statements

Nearly five years after a German pastor sparked controversy with comments about homosexuality, the legal dispute appears to be over with a settlement of 5,000 euros (about $5,550 USD).

Olaf Latzel, pastor of a conservative congregation in the state-privileged Protestant Church, called homosexuality “degenerative” and “demonic.” He condemned what he called the “homolobby” and slammed “these criminals” at a Berlin LGBTQ pride celebration, “running around everywhere.” Latzel made the comments during a 2019 marriage seminar. Only about 30 couples attended, but the seminar was later shared on YouTube.

He was charged with incitement of hate against a people group and found guilty in 2020 in the Bremen District Court. Latzel was ordered to pay a fine of 90 euros per day for 90 days—the equivalent of nearly $9,000 USD.

Latzel appealed and won in regional court. The judge ruled that while offensive, the pastor’s comments were nonetheless protected by constitutional protections of freedom of religion and freedom of expression.

Prosecutors appealed that decision and in February 2023 the Higher Regional Court deemed the case “incomplete” and sent it back to Bremen.

Now, the Bremen Regional Court has suspended the proceedings, with one condition: the pastor must give 5,000 Euros to the nonprofit Rat & Tat-Zentrum für Queeres Leben (Advice and Action Center for Queer Life) in Bremen.

Latzel has six months to transfer the funds. With that, the case against him will be dropped completely.

Senator Demands to Know if World Vision Is Funding Terrorism

On August 11, long-serving Senator from Iowa, Chuck Grassley, sent letters to Christian non-profit World Vision (WV) and the US Agency for International Development (USAID), asking each how they may have funded terrorism with taxpayer dollars.

The lawmaker’s inquiries principally revolve around the conviction of a WV employee, Mohammad el-Halabi, who was sentenced to 12 years in prison in Israel in August 2022, six years after his arrest. According to prosecutors, the former director of aid to Gaza diverted $50 million (USD) and additional resources meant for hungry children and farmers to Hamas. Designated a foreign terrorist organization by the US Department of State, the group has controlled the Palestinian enclave since 2007.

The humanitarian organization maintains that el-Halabi’s conviction was unjust and the Israeli court’s ruling is “in sharp contrast to the evidence and facts of the case.”

Their claims are founded on an independent forensic audit conducted by the firm DLR piper and commissioned by WV, which did not find any irregularities in the organization’s Gaza budget.

Grassley, however, is not so sure.

Holy divestments: Evangelicals rejoice at Church of England’s fossil fuel divestment

Sometimes, late at night, when her two boys have gone to bed and Eleanor Getson is doing the dishes at the end of the day, she is hit with an almost crippling fear.

“During the day, I can’t stop scrolling through stories about climate change,” said Getson, a 40-year-old evangelical living in Bradford with her husband and two kids, “glaciers melting, islands of plastic in the Pacific ocean, forest fires wiping out millennia of history.”

Sometimes, Getson says, the concern consumes her, “it’s too much to think about and I get this anxiety about what my children will suffer because of us.”

That’s why Getson was delighted to hear the news that the Anglican church she grew up in made the momentous decision to divest from fossil fuels last month. On June 22, the Church of England’s Church Commissioners and Pensions Board announced their divestments from all oil and gas companies.

Pressure on the Church of England to divest from fossil fuel companies has been building for several years as an increasing number of clergy, bishops, and dioceses have made divestment commitments and called for fossil-free pension schemes.

Among them have been evangelicals bringing their own distinctive arguments and motivations to the campaign.

Protect and Accompany: European Evangelicals Organize Against Abuse

When Fabian Beck volunteered to help with the children’s ministry at his small, evangelical church on the outskirts of Hanover, the largest city in the German state of Lower Saxony, he imagined he’d be singing songs, telling Bible stories or doing puppet shows.

He did not expect to be talking about sex.

But, as he prepared to join the team, he came across resources provided by the Federation of Free Evangelical Churches (BFeG) on the subject of violence against children and adolescents in the context of Christian communities like his own.

“Believers have to face the fact that our congregations are not safe just because they are full of Christians,” Beck said, “safe places for kids don’t come naturally and too often, we don’t know what we don’t know.”

Andreas Schlueter, the BFeG’s Federal Secretary for the Young Generation, said the program Beck discovered — known as “Protect and Accompany” — is part a much larger trend among free evangelical churches organizing against abuse, developing programs to face the reality of violence against children and adolescents, and seeking to prevent it from happening in the future.

“On the one hand, free evangelical congregations should be, or become, safe places for children and young people,” he said, but on the other hand, churches have to make intentional choices to make them safe.

In recent years, child sex abuse cases have been extensively reported across multiple Roman Catholic dioceses in Europe. Spurred by these revelations, Catholic initiatives in France and Portugal, Germany and Italy, have aimed at preventing and addressing abuse, with Pope Francis removing the applicability of pontifical secrecy in cases involving the mistreatment of minors or other vulnerable persons in December 2019.

Myriam Letzel, coordinator for the French organization Stop Abus, said that the Catholic Church in France’s groundbreaking investigations (the so-called “Sauvé report”) into clerical abuse not only highlighted the systemic nature of sexual violence, but put evangelicals on notice about dynamics in their churches that might also lead to inappropriate and illegal behavior. Not only that, but broader cultural conversations around #ChurchToo and revelations of widespread abuse among Southern Baptists in the U.S. have led European evangelicals to reckon with the fact their churches are not immune.

“We have to question ourselves on the theological bases which have, in the past, favored inappropriate sexual behavior: A misunderstanding of the relationship between men and women and a distorted relationship to sexuality.”

That is why, in September 2022, the National Council of Evangelicals of France (CNEF) started a listening service called Stop Abus to help its members remain vigilant in the fight against sexual violence. The service includes a commission of ten experts in the fields of social work, psychology, medicine, law, and pastoral care. There is also a team of 35 “listeners,” Letzel said, spread across France who connect with people who call their service. In its first six months, Stop Abus received 15 disclosures that are now being processed.

Letzel said this is just the first step. “What was happening elsewhere served as a warning: We could not pretend that such things did not exist in evangelical protestant churches, and above all we did not want to pretend that they did not exist,” she said, “on the contrary, the mission entrusted to us by Christ obliges us: as Christians we have a duty to be exemplary in our conduct and in our way of caring for the most vulnerable.”

Other evangelical groups in Europe have launched their own efforts too.

Church Planting After the Fall (of the Berlin Wall)

Three generations after East Germany rejected Christianity, a small group of prayerful believers see an opportunity.

The contrast could not be clearer.

On one side of a thin yellow line marking the old East-West German border (1949-1990) is a striking black and gray mass that used to constitute former East Germany. On the other, West German, side of the map is a kaleidoscope of multi-hued blues and reds, with some grayish zones mixed in. The red represents degrees of adherence to Catholicism, the blue Protestantism, the blacks and grays, “None” or “Other.”

The map, produced by social media account Nerdy Maps and based on data from the Statistical Offices of German States in 2011, was tweeted out by Andrew Wilson, Teaching Pastor at King’s Church London and Christianity Today contributor, on October 4, 2022.  

“This is staggering,” he tweeted, “it shows a) the catechetical power of state ideology and b) the importance (and challenge!) of slow, patient, long haul church planting in eastern Germany.”

Multiple missionaries, pastors, and ministry leaders responded, echoing Wilson’s sentiments and sharing their own hopes to plant churches and “reach the lost” in eastern German cities like Leipzig, Chemnitz, and Berlin.

As the “dark side” on the map intimates, church planters and missionaries face an uphill battle in a post-church landscape where some people don’t even know that the Christmas holiday has Christian origins.

According to Germany’s Federal Agency for Civic Education (Bundeszentrale für Politische Bildung), a 2018 survey found that 64.2% of Germans surveyed nationwide identified as Christian. The second largest group (27%), were atheists and agnostics. But it was the differences between western and eastern Germany that were truly remarkable: while only 16.6%  in western Germany described themselves as non-believers, in eastern Germany the figure was 68.3%.

Simon Tarry, originally from the United Kingdom and now a church planter with Newfrontiers, a network of evangelical, charismatic churches, near Frankfurt a.M. said, “the barriers to the Gospel are different across regions, but any assumption that Germany is a Christian nation is really flawed.

“The stats are sad enough, but the reality is even starker,” he said. “Germany is equivalent to an unreached people group. You might think of the 10/40 window, places in Asia or the Middle East. But a lot of places in Germany and Northern Europe as a whole are much more ‘unreached’ than elsewhere in the world,” said Tarry.

That’s especially true in the former East, where Tarry said the reality might even be bleaker than what the map shows. “The scales of measurement are membership where people pay their church tax for marriage and baptism purposes, but beyond the taxes, there’s no living faith.

“It’s incredibly hard work to plant a church in Germany. It’s incredibly discouraging at times. It feels like really really hard ground,” he said.

For Norwegians So Loved the Bible, a New Translation Made Many Mad

Jesus loves me, this I know, for the Bible tells me so.

But what if it isn’t that straightforward?

In Norway, a public debate about what the Bible says — or doesn’t — is currently unfolding around the latest efforts to translate scripture into modern Norwegian.

At the center of that controversy are terms like “brothers and sisters,” “slave,” “flesh” and the words of John 3:16, known as “the Little Bible” (den lille bibel) in Norway.

As the Norwegian Bible Society (Det Norske Bibelselskap) worked toward releasing a new Bible revision in 2024, it published previews. Reception to the published pericopes was mixed, forcing questions about the use of biblical texts in public worship, the relevance of scripture in largely secular Norway, and whether a new revision is needed after a major overhaul to the text as recently as 2011.

In a country where only 2 percent of the population regularly attend church, one doesn’t expect to find a national debate about the correct translation of John 3:16. And yet, across Norway, news that a forthcoming Bible translation will replace gå fortapt (get lost) with gå til grunne (perish) has roused strong feelings.

In my latest for Christianity Today, I talk to translators and critics about the controversy and what it can tell us about the Bible and Norwegian society.

Let there be nuclear light?

Christians wrestle with questions about radioactive accidents, technology, and replacing fossil fuels

By the end of 2022, Germany is set to decommission the last of its three nuclear reactors. But for local Christians, debates around nuclear energy will continue to have their own half-life. 

By December, Germany is pulling the plug on its last three nuclear power plants — Isar 2, Emsland, and Neckarwestheim II — as part of the country’s Atomausstieg, or “nuclear power phase out.”

Amidst the shutdown, evangelicals on both sides of the Atlantic are wrestling with the potential risks, rewards, and responsibilities of nuclear power. Discerning whether there is a Christian case for nuclear energy is not as simple as turning on the lights. At issue are questions about nuclear power’s potential to destroy life and poison the earth through toxic waste. 

Robert Kaita, 69, who worked for the Princeton Plasma Physics Laboratory for 40 years, said, “as human beings created in God’s image, we have tremendous power to create and destroy, to give life and to take it. 

“Nuclear energy isn’t inherently evil,” he said, “but we have to go beyond technical problems and consider the moral ramifications of what we are doing.” 

Indeed, as Germany shuts down its nuclear energy program, it is perhaps ironic that nuclear energy was invented in its capital, Berlin. In what is now the Hahn-Meitner building on the campus of Freie Universität Berlin (FU Berlin), chemists Otto Hahn and Fritz Straßmann utilized Lise Meitner’s theories to discover nuclear fission on December 17, 1938. The splitting of nuclear atoms (fission) not only came to provide the basis for usable energy, but also the explosive force of the atomic bomb. 

Following World War II and the monumental, if monstrous, demonstration of fission’s power, Germany’s nuclear energy program kicked off in the 1950s. Its first power plants followed in the 1960s. Already, German anti-nuclear movements organized resistance to nuclear power’s proliferation. 

Local accidents and international disasters further propelled the anti-nuclear movement in the 1970s and 80s. Between 1975 and 1987 small scale incidents in Germany led to local contamination, radiation emission, and worrisome fires. Then, the Chernobyl accident occurred in 1986 and fears of nuclear fallout became mainstream.  

Located in what is now Ukraine, Chernobyl lies around 775 miles from Germany’s eastern border. When the reactor was destroyed, radioactive waste spewed across swathes of Europe, including Germany. It not only threatened lives, but water and food supplies. Wild mushroom samples in German forests still show signs of Chernobyl’s radioactive contamination signature to this day. 

For Markus Baum, 59, Chernobyl was a decisive crossroads. 

Hungarian Evangelicals Thank God for Viktor Orbán Victory

Szófia Boros voted for Victor Orbán. The young evangelical mother of two has her misgivings about the man who has been accused of undermining democracy—curtailing press freedom, undercutting the independent judiciary, and changing election rules to give an advantage to his political party, Fidesz.

But in the end, it was pretty simple to support him for reelection on April 3.

“Evangelical Christians support the majority of Orbán’s policies and positions, even if we don’t really admire the way he goes about his politics,” she said. “I voted for him because he is a conservative Christian standing up against a liberal Europe.”

Evangelicals aren’t a big or politically organized voting bloc in Hungary. Only a few evangelical groups are established enough to achieve recognition from the national government, including the Baptist Union, the Hungarian Methodist Church, the Hungarian Pentecostal Church, the Church of the Nazarene, and the charismatic Faith Church, whose pastor endorsedOrbán during a Sunday service.

About half the people in the country consider themselves Catholic, a quarter has no religious affiliation, and 16 percent—including Orbán—identify with the Reformed Church in Hungary, which is part of the mainline World Council of Churches and affiliated with the Presbyterian Church (USA).

Eighty percent of the country identifies as Christian, but only about 15 percent of Hungarians attend church on a weekly basis.

But a lot of Hungarians, it turns out, feel like Boros. They wanted a conservative Christian prime minister committed to defending what they see as a Christian culture and its Christian values.

Accused of diverting funds to Hamas, former World Vision employee still awaits verdict

Mohammad el-Halabi believes the truth will set him free.

The former Gaza director of World Vision has now spent more than half a decade in prison, and according to his lawyer, the Israeli government has offered him plea deal after plea deal. He could potentially go home if he would only confess that funding for the Christian humanitarian aid organization was diverted to support terrorism.

But Halabi has refused.

“He is saying he will not admit to things he never did,” Maher Hanna, who represents Halabi, told CT. “He will not pollute the image of World Vision just to get a personal discount and go home to be with his children.”

Hanna, himself a Christian, said this is one of the remarkable things about this case that has not been noted in the international headlines: A Muslim man who worked for a Christian organization is refusing, under severe pressure and at great personal risk, to betray one of the largest evangelical charities in the world and harm its future work.

“We should admire that position that Muhammad is taking for himself. It’s a high Christian value,” Hanna said.

Close observers and insiders say Halabi’s trial looks like it will conclude this fall. The Israeli court could reach a verdict as early as this month.

After Angela: German Evangelicals Consider the Political Future

In 1987, then West German Chancellor Helmut Kohl and his party the Christian Democratic Union (CDU) ran a re-election campaign with the slogan, Weiter so, Deutschland. (“More of the same, Germany”), promising stability and security in the years to come. 

They ended up winning, but Germany—and the world—was drastically transformed with the fall of the Berlin Wall in 1989. 

Fast forward to 2021 and Germany and Kohl’s one-time protégé Angela Merkel is about to step down as chancellor after 16 years at the helm. A fixture of life and a living embodiment of weiter so, Merkel’s departure presents a once-in-a-lifetime opportunity for change in German politics. 

“These elections are historic,” said Anna Klein, a 27 year old teacher and evangelical in the central German state of Thuringia, “we are coming off our first female chancellor and we have the opportunity to build on her legacy, to see if we elect a woman again and move in an even more transformational direction.” 

Until April, the consensus was that despite the profound quandary of a political party bereft of Merkel’s calm, disciplined leadership, her CDU and its sister party, the Christian Social Union (CSU) in Bavaria, would remain the dominant force in German politics. Even more weiter so, it seemed. 

But then, with the support of younger evangelicals like Klein, the Green Party seems to be pulling ahead in polls. It may garner enough votes to form a coalition government with the conservative bloc, the Christian Democratic Union (CDU) and the Christian Social Union (CSU).

Though the idea of a progressive party (the Greens) and a conservative bloc (CDU/CSU) working hand-in-hand to govern might sound strange, the environmental and protest party has shifted toward the mainstream in recent years, becoming part of Germany’s new, forward-looking political middle ground. 

There, at the heart of this collective of political compromise, one finds a wide swathe of evangelical voters whose values and varied priorities seem to pair well with a coupling between the Greens and CDU/CSU. 

Growing Hair for Jesus, German Village Plans for 2022

Jesus is thrilled to see you again in May 2022. 

Or, at least, Frederik Mayet, the man who will play Jesus in the 42nd Oberammergau Passion Play season next year,  is excited to welcome attendees — many of them pilgrims — back to his village, after a two-year postponement of the play due to the coronavirus.

The play started in 1633, is a reenactment of the suffering, death, and resurrection of Jesus, with performances taking place once every 10 years. In the intervening years, it’s only been canceled a few times: once for the Franco-Prussian War, once for each of the World Wars, and last year, because of COVID-19.

“I’m really looking forward to see people coming together again,” said Mayet, “we worked really great together as a village being on stage for half a year before the lockdown and then suddenly, from one day to the next, you don’t see anyone for weeks and months.

“We are optimistic about next year, because we really want to have this situation back,” he said. 

The passion play is now set to run May 14 to October 2 next year. The actors of the village formally began to prepare last month on Ash Wednesday, when director Christian Stückl put out an official “hair and beard decree.”

The decree instructed all the local actors to “let their hair grow out, and the males to also grow a beard.”

Mayet said, “with the hair growing, you start to grow into your role as well.” 

Waiting for Justice: for over four years, World Vision employee has remained imprisoned without fair trial

Every day, at least once and sometimes more, Khalil el-Halabi logs on to Twitter and posts pictures, videos, and appeals on behalf of his son Mohammad.

Tagging people he believes might come to his aid—human rights lawyers, politicians, and journalists—he calls for justice and mercy. On January 4, he posted, “To our Israeli neighbours. My son will be brought to court for the 154th time Tuesday facing a charge he has not committed without any credible evidence.”

He closed the tweet with a quote from Amos 5:24: “Let justice roll down like waters, and righteousness like an ever-flowing stream.”

Khalil’s son Mohammad el-Halabi is the former Gaza director for World Vision International. He was arrested by Israeli authorities in 2016 on allegations of aiding terrorists by diverting millions of dollars from the evangelical humanitarian aid group to arm militants in Gaza—charges Mohammad el-Halabi, still employed at World Vision as a zonal manager, adamantly denies.

After more than four years, Halabi is still awaiting justice. He hasn’t had the chance to defend himself or even see much of the evidence against him. Human rights experts with the United Nations say Halabi has also been denied access to his lawyer and tortured. His case is causing consternation among politicians and legal experts and has cast a cloud over evangelical organizations doing charitable work in Gaza and the West Bank.

Refugee Converts Aren’t ‘Fraudsters': the Fraught Politics of Convert Asylum in Germany

When you visit Trinity Lutheran Church in the Berlin district of Steglitz you’re going to meet a lot of different people, from all over the world: the German woman who thinks Mississippi is the greatest place in the world, the family from Bangladesh who comes to the English-language service every other week, the pastor — Rev. Dr. Gottfried Martens — who has learned Farsi in addition to English and German in order to minister to his community.

Then, you might get to know the hundreds of men and women who have found sanctuary at Trinity, seeking to remain in Germany and not be sent home to places as diverse as Iran, Iraq, Afghanistan, or elsewhere.

This is a community whose lives are in limbo. They’ve applied for asylum on the basis of their conversion to Christianity and they claim that they will face religious, social, and political repercussions if forced to return to their countries of origin. Some fear for their lives.

Between 20,000 and 40,000 refugees are seeking asylum in Germany on the grounds of religious persecution because of their conversion to Christianity, according to a 2019 Open Doors report. Amid sharp national debates about anti-refugee sentiment, religious literacy, and religious freedom, a number of evangelical leaders have called for changes to the process of officially evaluating refugee conversion.

Currently, the Federal Office for Migration and Refugees (BAMF) judges the sincerity of conversion and the severity of potential threats to asylum seekers’ lives. There is, however, a lack of explicit standards, clear criteria, or legal precedent for these examinations, and the BAMF grants asylum at significantly different rates in different parts of the country.

To say the least, this issue is fraught with multiple angles, opinions, and perspectives to consider. The process is mired by Islamophobic assumptions, a supposedly secular and neutral state making decisions in matters of religion, and the messy and mysterious question of “authentic faith.”

But for those seeking asylum, the issue is clear — “I’ve converted and my conversion puts my life, and the lives of those I love, in danger. I need asylum in Germany.”

Reporting on the topic for Christianity Today, I spoke with refugee converts, local pastors, evangelical leaders, scholars of Islamic law, government ministers, immigration authorities, and everyday Germans about how the issues around the question of judging asylum cases might be untangled.

The end result is that there is no clear answer, no silver bullet, no rubric that can be universally applied. Blame for the inefficiencies and failures of the process cannot be easily allocated — it isn’t an “Islam” problem, a secular government problem, or an evangelical Christian problem. It’s a shared problem, one that must activate multiple stakeholders with varying perspectives, postures, and positions on faith, the state, and religious freedom.

Nonetheless, in the course of my reporting, I did sense that there is the possibility for legal experts, politicians, government ministers, pastors, and religious actors to work together to seek the best solution for those involved.

These questions are not going to go away on their own. Instead, as the church body at Trinity Lutheran Church in Steglitz testifies, we are likely to continue to confront such questions in the years to come given the ongoing entanglement of people, traditions, and nations across the world.

Germany’s struggle offers a telling case-study for the issues we might encounter and the possibilities that lie before us. Perhaps, there is a “third way” that religious actors and the secular state can walk together to protect human rights and maintain peace and order.

Time will tell. For now, take a moment to explore an issue that is far more complex than it at first appears.

Plague Started Their Passion Play in 1633. COVID-19 Canceled It in 2020.

As an epidemic raged across Europe, a picturesque German village in the mountainous south of Bavaria decided to do something about it. 

Having already lost 80 of their own to the plague, the villagers of Oberammergau pledged to perform the Passion of Jesus Christ—his suffering, death, and resurrection—every tenth year, so that no one else might die. 

So goes the historical legend of the origins of the Oberammergau Passion Play, an almost four-centuries-old tradition that takes place once every 10 years. 

The year of the pledge was 1633, not 2020. The Pest—German for plague—was the so-called “Black Death,” not the COVID-19 pandemic.

But, in an ironic twist of fate, the 42nd Oberammergau season—set to run between May 16 to October 4, 2020—was postponed last week due to measures taken by local government authorities in response to the new coronavirus outbreak. 

For my latest story in Christianity Today, I spoke to organizers, tour operators, locals, and potential pilgrims about their hopes, fears, and the realities of what it means to postpone a once-in-a-decade ritual in light of COVID-19’s rapid spread across the globe.

Spiritual Abuse: What is it? How do we address it?

“I experienced spiritual abuse while serving as an intern for a church,” Keagan said.* “Specifically, I experienced frequent bullying from the pastor and on occasion, members of his staff. The thing that still haunts me is how they justified the way they treated me; they would say in the smuggest and condescending way, ‘This is ministry,’ as if I shouldn't expect better treatment somewhere else.”

He said, “I have never felt totally healthy in a church since.”

This is just one of the stories that I heard while researching a piece on “spiritual abuse” for Christianity Today.

At the heart of the article is the debate over what “spiritual abuse” is, whether or not it should be a distinct category from other forms of abuse, and how that might impact church practice and religious freedom in places like the UK.

Despite the fervor of the conversation, all the stories reminded me that — whatever we call it — abuse is a far too common occurrence in religious communities.

Stories like Keagan’s are not isolated, nor are they specific to Christian churches. Muslims, Hindus, Jews, and many others have experienced “spiritual abuse.” Perhaps the debate over its definition and delineation can help us begin to address it — across religious boundaries — in substantive and sustainable ways.

I invite you to read the article at Christianity Today to be a part of the conversation.

*Keagan’s name has been changed to protect his identity, at his request.