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INTRODUCTION
The Ongoing Challenge of Church Planting in Europe
Evert Van de Poll
From the 1980s onwards, the development of new churches has become a major objective of denominations and mission organizations in Europeānot only in Evangelical Free churches and independent charismatic circles that are always prone to start new local communities, but also in Anglican, Reformed, and Lutheran churches.
There are several church planting networks on a European scale, and countless seminars, as well as a growing amount of literature on church planting, mainly of a practical, theological nature. Church leaders are drawing up plans for pioneer projects, and are aiming to connect with a section of the population that is out of touch with existing churches. Teams are continually taking off to start new Christian groups and assemblies in virtually every European country. Theological institutions offer masterās diplomas in church planting, and dissertations are being published on the subject.
Sadly, quite a few initiatives in preceding decades have not born lasting fruit in the form of churches that survive and continue to develop. Some observers have perceived a weakening in the wave of church planting as a result of the lack of lasting fruit.1 While these efforts are still definitely taking place, there seems to be more caution than before. There are growing questions about which approaches are to be avoided and what kind of churches we need in Europe today. Organizations, churches, and groups of concerned Christians planning to start new churches are increasingly reflecting on preceding experiences on the field, on biblical foundations and ecclesiology, and on the possibilities to collaborate with others.
The authors of this book share these concerns. They consider church planting as an ongoing task, but they want to learn from recent developments and identify the challenges posed by the changing socio-cultural context. Coming from a variety of backgrounds and countries, they share their insights and experiences here. Moreover, as they come from and work in Europe, they write with a knowledgeable view on the European situation. Many publications on church planting, especially those with a practical approach, stem from other contextsāoften North America. That does not disqualify them as such for European readers, but there is a cultural distance. When it comes to mission, evangelization, and church development, things do not work the same way here in Europe as they do elsewhere.
The purpose of this publication is twofold:
1. To equip readers for a ministry of church planting and, where needed, church restoration.
2. To relate this ministry to the spiritual needs and opportunities in multicultural and postmodern Europe.
Missionary church planting
The theological identity of the authors can be described as Evangelical Protestant, but that does not in itself imply a particular form of church planting. In order to be clear, Stuart Murrayās table of different types of church planting is often quoted. He distinguishes the following:
⢠Pioneer church planting in areas where there is not yet a church, or among āunreachedā peoples and people groups.
⢠Replacement church planting in areas where there have been churches in the past that no longer exist.
⢠Contrast church planting refers to new churches created in contrast to existing ones. They differ from the latter in doctrine, form of worship, and/or lifestyle. (Murray calls it āsectarian,ā in the sociological meaning of the term.)
⢠Saturation church planting is the creation of new churches in areas where churches already exist. This is not done in contrast to them, but in order to reach and attract more people.2
In the European situation, the first type of church planting, pioneer planting, is needed among sections of the population emerging from recent immigration flows. One thinks in particular of the various Muslim communities in Western Europe. Here is a major challenge for church planting!
The second category, replacement planting, has unfortunately become a necessity in Europe, and increasingly so. As a result of secularization, there are now āspiritual desertsā all over the continent, where church buildings have been demolished or turned into shops or apartments, and where there is no longer a clear witness to the Gospel. Clearly, there is a need to start new and viable church communities in such areas. Many church planting teams are needed, as their ministry will not come by way of existing churches.
What about areas where churches already exist? That is invariably the case in Europe, which brings us to the third and fourth types of church planting mentioned by Murray. In fact, there are several means of starting new churches that are deliberately different from existing churches in the same area, or among the same population. Let us refine Murrayās table and make a distinction between several options.
⢠Culturally sensitive church planting is a response to the particular situation in which migrants find themselves. New fellowships are created in which the cultural background of the original country is perpetuated to a certain extent.
⢠Denominational church planting results as members of a particular denomination settle in new towns and new suburbs, or it is due to a policy to implant the denomination in areas where it is not yet representedāconsidering that its particular doctrine or church style is a complement to other existing churches.
⢠Split-off church planting is the consequence of conflict and disagreement, not only about doctrine or ethical matters, but also about worship style, leadership, or finances. The points of conflict then become the distinguishing mark of the split-off.
We are not taking sides in the discussion as to whether these forms of church planting are needed, but we do want to point out another form that is of the utmost importance in Europe today:
⢠Missionary (or missional) church planting. In the extensive study and analysis of recent new church initiatives in the Netherlands, Gert Noort and others make the important remark that not all church planting is driven by missionary motives. Sometimes the motive is to create a new pastoral post for the denomination; at other times it is to spread a certain model of church life that attracts believers who are dissatisfied with their actual church experience.3
We already noted a few of the various motives involved in a split-off. All these motivations can be discussed, but they should be distinguished from the purpose behind a āmissionary initiative,ā which can be defined as follows:
A missionary initiative is primarily outward looking. In this context, it is not suspect to āwin people.ā Here we see the old missiological relation between āconversionā and āchurch planting.ā There is also the notion of ābeing sent.ā The church planters are related to and supported by an organization, a network, a church denomination or a local church. Even though we do not disqualify all sorts of work done from personal initiative, without being commissioned by someone else, we believe that āmissionaryā implies ābeing sent.ā Those who are sent should be prepared to share their experiences with a mother church or a sending agency, and be accountable to them.4
We find this description most helpful, because it is exactly what we are dealing with in our book: missionary church planting.
Biblical Reflections
The following chapters are arranged in four sections. In the first section, we will look at some biblical foundations for the work of church planting.
Chapter 2: Chris Wigram will be taking us to the Bible, the essential foundation of any church planting ministry. On the basis of a well-known passage, āAll Scripture is God-breathed and is useful for teaching, rebuking,...