Christian Research in its latest census of church attendance in Britain shows that church attendance is still declining but at a slower rate. Some "evangelical" churches, notably large suburban ones, are growing – but (as another study suggests) at the expense of smaller inner city and non-city congregations. These, deprived of some of their more affluent and younger members may dwindle and die. Thus the "successful" big churches – Trinity Brompton? – actually accelerate overall church decline.
A much broader context is supplied by an article by Eric Kaufmann in the November issue of "Prospect" in which he argues that secularism is now in decline in Europe with a continuing decline in religious attendance but an increase in mild religious belief. It is a complex argument but demography rather the belief and evangelical zeal is the key. He cites work by an American sociologist of religion showing how a sect with just 40 disciples in AD 30 became the official religion of the Roman Empire: not just through evangelism, but equally because Christians cared for their sick during plagues, practised fidelity in marriage (attracting female converts) and, with higher fertility than the pagans, raised more Christian children.
In Europe, this demographic advantage of Christians persists, but has been more than offset by lapses from the churches. Thus secularisation (agnosticism or atheism) has advanced. However, two things are changing this. One is the arrival of people of other faiths with similar demographic trends but (so far) fewer lapses. The other is that post-war generations are no longer becoming secular. This sounds surprising, but Kaufmann draws a distinction between church attenders and "believers without belonging". The latter, like the tiny minority of regular church attenders, are more ideologically conservative and have higher fertility than non-believing secularists. An interesting "footnote" is that the 2001 Census revealed a higher proportion of white respondents describing themselves a Christian rather than "no religion" in districts with large Muslim populations. Kaufmann's figuring is that church attendance in Western Europe will decline further to 5% but about half the populations will still describe themselves as religious.
What does he mean by "ideologically conservative? Not fundamentalist, but more traditional on moral issues – abortion, family values, religious education, gay marriage, etc. "As in America, politicians will need to stay on the right side of religious sentiment to ensure they are not outflanked by their opponents." This does not sound good news to those of us Christians with a radical or liberal outlook. But there is hope. The revival of religion will challenge rational individualism and cultural relativism, "paving the way for the return of a Communitarian social model". The task for radical and liberal Christians is in shaping this new communitarianism to a more inclusive model than conservatives would.
Relevant to such a task is the work of the William Temple Foundation , well known for its support of Industrial Mission and research into the outworking of the Christian faith in economic and social matters, eg the links between economic and social exclusion and poverty. Recently published is the conclusion of a research project "Regenerating Communities: a theological and strategic critique" This final part, "Faith in Action; the dynamic connection between spiritual and religious capital." is about the involvement of a wide variety of Manchester churches in government-inspired regeneration programmes for their local communities. One of the conclusions links directly with Kaufmann's analysis: "The influence of faith on wider society is … an unexpected turn of events….. The largely secular social and political fields of thought assumed…. that religion would cease to have any significant public impact in the 21st century. It is becoming ever more apparent that this is not the case."
First, the meaning of the terms used. "Spiritual capital" reflects the values, ethics beliefs and vision which faith communities and individuals bring to civil society. "Religious capital" reflects the outworking of spiritual capital – in the community (as well as within the churches). Spiritual and religious capital can bring much that is otherwise lacking in regeneration programmes. But interviews and discussions reveal that local church communities often feel that this contribution is often ignored and use of their premises, leadership contributions etc taken for granted. Furthermore,"some churches reported feelings of frustration not just with government regeneration policies and philosophies, but also with the institutional church and wider church management structures…… There was a generally higher level of confidence within national management structures that government is aware and values the work done by churches. This confidence was noticeably more absent from local churches."
Nevertheless the William Temple researchers assert that "religious capital represents a progressive spiral of influence and growth" - serving communities – "that contrasts with the apparently regressive spiral of institutional decline." This is based on the contributions of spiritual capital — bringing hope and the possibility of transformation of individuals and communities, belief that God is at work in society, accepting those who have been rejected elsewhere, etc — and religious capital — helping people to communicate deeply, e.g. saying sorry and forgiving, the responsibility to be prophetic in situations of injustice, providing
physical space for community engagement, investing in individuals for roles to "change the world where they are", etc. This agenda is far wider and more progressive than the conservative one concentrating on "family issues" and is surely the challenge for radical and liberal Christians and people of other faiths.
Where does this lead the churches and other faith groups in Slough? I have previously reported attending a conference, in Slough organised by the Government Office for the South East on the role of faith communities in regeneration. This demonstrated Government concern to involve believers and the Slough "Faith Partnership" featured prominently. A few weeks later the Slough Council for Voluntary Service ran a well-attended conference on
regeneration. I was one of only two Christian representatives there. I hope I am wrong, but it seems (a) that secularism still rules in Slough and that the potential role of churches and other faith groups is ignored, and (b) the churches and other faith groups are not interested in the community, except perhaps in the divisive issue of faith schools. Evidence? The Faith Partnership concentrates on the, admittedly vital, issue of inter-faith relations and Churches
Together in the Slough Area confines its activities to convivial dinners when speakers debate such issues as whether church schools are a good thing and listen to outside speakers on interesting topics. There is little evidence that churches are "investing in individuals for roles to change the world where they are". John Nicholson, as Missioner in Work and Economic Life, did indeed try to do just that. But he has been gone for nearly two years now. It has taken all that time for the churches to get their act together and advertise for a replacement – who will have to start all over again. Let us pray that she or he will have the active support of the churches.