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.

God's Talker: Thomas Schirrmacher hopes to lead Christians into conversations, cooperation with other religious communities

The first thing you notice about Thomas Schirrmacher’s home are the books.

Stuffed into shelves, stacked in piles, and even teetering on top of the toilet, they range from edited collections of Jewish history to works such as Mark Noll’s The Scandal of the Evangelical Mind.

Schirrmacher is the recently elected secretary general and CEO of the World Evangelical Alliance (WEA). He is also the author of scores of books himself.

Of note on Schirrmacher’s bookcases, however, is a title not written by him but in his honor: God Needs No Defense: Reimagining Muslim-Christian Relations in the 21st Century.

Opening with an essay on “humanitarian Islam” by former Indonesian president Abdurrahman Wahid, the edited collection of essays, statements, and treatises—including an essay by Schirrmacher’s wife, Christine, who is a professor of Islamic studies—covers issues related to Christian-Muslim relations and religious freedom.

The volume is a testament to Schirrmacher’s vision: a world where, as the editors said, “Muslim and Christian believers reach across racial, religious, cultural, and political lines to strive for the equal rights and dignity of every human being.”

The authors said Schirrmacher is a man who is driven intellectually, emotionally, and theologically to work with a diverse range of partners in addressing some of the world’s most pressing issues.

The challenge now is to rally global evangelicals to do it with him.

O For a Global Tongue to Sing: Why German Evangelicals Are Praising God in English

English is the first thing you notice at Hillsong Berlin. The church was meeting at the Kino in der Kulturbrauerei—a movie theater in a historic brewery, just one tram stop from the last standing section of the Berlin Wall—but on Sunday night the sign out front said, “Welcome Home.” A smiling cadre of young, fashionable, and diverse volunteers from around the world greeted people in accented English.

Inside, the entire service is in English, including the sermon and all the worship songs. Participants sing “Wake,” “What a Beautiful Name,” and “King of Kings.” Most international Hillsong churches translate their services from the local language into English. In Berlin, there is no translation. The service is just in English. That isn’t Hannah Fischer’s first language, but that’s part of why she comes to Hillsong Berlin.

“People from outside Germany can’t really understand how awkward it is to be Christian here,” she said. “I could never praise God like that in my language.”

Five hundred years ago, Martin Luther insisted that Christians needed to hear the gospel in their own language, in words they could understand. When the Reformation swept Germany, people abandoned Latin worship for German prayers and praise.

Today, however, German Christians like Fischer are turning from their own language to a more global tongue: English. They say the foreign language allows them to loosen their German identity, praise God in an uninhibited way, and connect with a global, cosmopolitan Christianity.

New Book Review in Concordia Journal

In the Winter 2015 edition of Concordia Journal, published by Concordia Seminary in St. Louis, MO, I review Dr. Mark Noll's The New Shape of World Christianity: How American Experience Shapes Global Faith. 

Concordia Journal is the primary periodical published by Concordia Theology, which "as a theological resource of the faculty of Concordia Seminary, St. Louis," comes from a confessional Lutheran tradition. As they write on their website, "In the best of that tradition, it provides a forum for open conversation with other religious and theological perspectives."

My review focuses the scope, strengths, and weaknesses of the book and ties it into wider discussions concerning the contours of global Christianity and the study thereof. If you're interested in understanding global Christianity and the interplay between American evangelicalism and other Christianities throughout the world this review is worth your while. 

Thank you to Melanie Applebaum, Assistant Editor at Concordia Journal, for her editorial expertise. Thank you also to Concordia Seminary for their dedication to this publication. I also thank Dr. Mark Noll for his writing. Dr. Noll is pre-eminent in the field of history of Christianity in the U.S. and Canada and is the Francis A. McAnaney Professor of History at the University of Notre Dame.