Archive for the ‘prayer’ category

SECULARISATION IN EUROPE: A GENERATIONAL SHIFT

December 2, 2011

At the recent meeting of the World Evangelical Alliance’s Mission Commission I presented a 25 minutes overview of several of the main features of Europe that we have been researching and which impact the mission of the Churches. One of those concerns work on the generational impact of the 20-29 year olds on trends relating to secularisation.

Six questions from the European Values Study (1980 and repeated in 1989, 1999 and 2008, the latter including 47 countries) form the basis for our ‘Nova Index of European Secularity’:

  1. Do you believe in God?
  2. How important is religion in your life?
  3. Are you religious, non-religious or atheist?
  4. How often do you attend religious services?
  5. How much confidence do you have in the church?
  6. 6. How often do you pray?

From these measures we believe that the 2008 data points to a ‘developing post-Christendom identity’, characteristic of people who have previously been, or who remain, ‘Christian’ but who presently have no institutional affiliation (or a very diluted form of it). The data represents a shift from ‘Christendom’ religiosity to ‘post-Christendom’ spirituality, rather than from ‘Christendom’ non-religiosity towards ‘post-Christendom’ spirituality. The newly ‘spiritual’ are not on a journey towards faith but instead are on a journey away from church affiliation. Whether this data represents a deepening of secularity or a mutation of religiosity deserves closer and more rigorous attention and debate.

The EVS data indicates a markedly irreligious generation of 50-69 year olds, best characterised as ‘ideologically hostile’ to religiosity. This generation is now beginning to retire from influential roles in the media, politics, education, and the arts. The havoc that these ‘lost generations’ have wreaked – in constructing a narrative of hard secularism – may finally be waning.

Our initial analysis supports the findings of other social scientists who suggest that the current generation of 20-29 year olds is reportedly less hostile to religion and religiosity but that this may be little more than a generation best characterised as ‘benignly indifferent’ to religiosity. This more ‘open generation’ may prove to be more amenable to creating the space necessary for a discussion of religion and religiosity within the media, politics, education, and the arts.

Where post-ideological commitments like this are held relatively lightly there may yet be scope for a considered exploration of the public value of religious belief and practice.

Moscow’s ‘National Prayer Breakfast’ has a new format

April 1, 2011

europeanmission is to carry summary versions of press releases written by William Yoder, working among the evangelical commmunity in Russia. This is the first such piece from William Yoder and we are glad to be able to offer this service.

— On the 15th March, approximately 200 religious and secular leaders gathered in Moscow’s exclusive “President-Hotel” for the 11th Russian National Prayer Breakfast (established 1995). This year’s gathering, which was entitled “Russia – a Multi-National and Multi-Cultural Country”, was marked by Nikolay Svanidze’s impassioned call for Russian society to address the crying social and economic needs of its young. Svanidze, a prominent TV journalist and head of the state-run “Commission of the Public Chambre for Multi-National Relations and Freedom of Conscience”, decried the aggressive, xenophobic nationalism increasingly prominent among the nation’s young. Millions of youth are suffering from “poverty, crudity, violence and unjust courts and are seeking a release for their aggressive emotions”. He described the state’s propaganda for the young as promoting xenophobia and being “majestically-superfluous and nationalistic in character”.

Svanidze noted that Russia’s “patriotic” societies and media have described the earthquakes in Japan as just “punishment for encroaching upon our rights to the Kuril Islands” just off the Japanese coast. This is an expression of our total lack of pity for the needy of Japan and elsewhere. He branded this inhumane reaction “a result of our moral isolationism, a post-imperial syndrome”. He consequently appealed for a “national programme teaching respect for one another, something almost completely absent from our country”. “Social escalator” programmes could instil in the young a sense of hope for the future. Russians too must learn that all of us are first-of-all simply human beings without ethnic or confessional boundaries.

Unity was the order of the day. Sergey Melnikov, Head Secretary of the “Council for Cooperation with Religious Organisations at the Seat of the President of the Russian Federation”, cited the terrorist attack at Moscow’s Domodedovo airport on 24 January which killed 37 and injured 180. He remarked that thanks to blood donations, “the blood in the veins of the survivors was merged with the blood of those from differing faiths”. This symbolises Russia’s existence as a united and single organism. Akhmad Garifullin, a deputy of Moscow’s head mufti, noted that the USSR’s victory over fascism was only possible because the nation acted as one organism irrespective of individual confession. Today‘s challenges demand a similar amount of unity: “Prayer is the weapon of the believers. We stand together in the struggle against terror.”

Alexander Torshin, First Vice-Chairman of the Council of the Russian Federation (Upper House), explained the traditional Russian aversion to the term “tolerance”. Along with the positive connotations of friendship and mutual respect, it is to the Russian mind also associated with undue acceptance of “injustice, crudity and lack of culture”. Tolerance can mean, in English terms, that “anything goes”.

The event’s new format

Some church leaders expressed concern that they were unable to make any contribution to the event. The Russian Prayer Breakfast has traditionally been a forum largely for the self-presentation of Protestant churches and organisations. So this year’s format, in which the lectures and greetings were limited to politicians as well as one Catholic, Muslim and Jewish representative, was a significant remake.

Thanks to its brand-new format, this smaller and briefer Prayer Breakfast was not without hiccups. In a vast departure from Russian tradition, the audience usually did not rise from their tables for prayer. The prayers from the Catholic, Jewish and Muslim speakers seemed to be more read than prayed.

Alexander Torshin, a veteran participant at Washington’s National Prayer Breakfast, explained in his short speech the intended future direction of the Russian movement. In agreement with the North American model, the Russian event is intended to become more of a presentation from and for politicians – not clergy. That is something quite different from the past Protestant event attended by a few politicians. Torshin regards Russian politicians publically testifying of their personal faith to be a distant dream, but he does believe that prayer gatherings will begin to take place within the Russian Duma and Parliament in the coming months.

Criticism of the Breakfast’s new format centers on the fear that the event may not remain explicitly Christian. Evgeny Bakhmutsky, Senior Vice-President of the “Russian Union of Evangelical Christians-Baptists”, stated in an interview that he missed Christ-centered praying among the Protestant speakers.

For the first time in years, not a single Orthodox cleric was visible at the event. The Moscow Patriarchate explains increasingly that the Prayer Breakfast’s format does not sync with Orthodox convictions. In the Orthodox tradition, public prayers need to be prayed by Orthodox clergy, and joint prayer with non-Orthodox Christians is now discouraged. Consequently, the Orthodox are championing their own inter-confessional forum. Its first public sessions may take place as early as Fall 2011.

However, Russia’s National Prayer Breakfast movement is far from dead. A similar Breakfast was held in St. Petersburg on 20 March; another will take place in Krasnoyarsk/Siberia in April. Next year’s Moscow event is scheduled for 13 March.

William Yoder, Ph.D., “kant50@gmx.de” or “rea.org@mail.ru


Follow

Get every new post delivered to your Inbox.

Join 567 other followers