Learning from Rural Evangelism in Germany

Rural evangelism is vitally important, and must be kept high in the churches’ list of priorities. It is important biblically, because the journey of the Gospel reached into the cities and the countryside, from Jerusalem to Galilee, and from Galilee to the cities and rural regions of the world. It is important pastorally, because rural Christians and churches are very sensitive to any attitudes that seem to marginalize or devalue them. Rural and urban churches must be held together and seen as equally important if the unity of the church is to continue. And it is important statistically, because, despite the processes of globalisation, a very sizeable proportion of the world’s population is going to remain living in rural settings. In 2003, 12% of the population of Germany lived in rural areas, and that figure is projected to decrease to 9% by 2030 (the equivalent figures for the UK are: 11% decreasing to 8%; for Europe as a whole: 27% decreasing to 20%).

But rural churches and Christians are facing some very real difficulties. The decline of rural congregations, and the closure of rural churches, is a reality we cannot ignore, and forces us to think very creatively about mission in rural settings. For instance, in the rural parish of Altenhagen Germany:
- 2400 church members (53% of the population) in 1953 had decreased to 600 (35% of the population) by 1992;
- a second minister’s position was cancelled due to financial constraints, and one pastor is now responsible for 2 houses, 8 church buildings and 10 cemeteries;
- the church can no longer afford to employ anyone to assist the minister with administrative tasks;
- the number of funerals is now twice the number of baptisms;
- many young families and professionally trained people have moved to the western part of Germany, or to the bigger cities;
- those without any religious affiliation (the ‘Konfessionslose’) are now the largest and fastest growing group in the community.

Rural parts of Germany are no longer the solid, unshakeable foundation of safe church life they once were. On the contrary, rural church life is now under severe pressure, and the rural church cannot take its own survival for granted.

What is needed, therefore, is a new vision for rural life in general, as well as for the rural church. Rural settings present a huge richness in terms of the beauty of nature and close contact with the natural world. Rural settings are also places where many of those who are exhausted by the noise, pace and complexity of urban life like to withdraw for recreation (in the UK context, many ‘professionals’ work in the city but own second homes in the countryside where they reside at weekends). And it is in such rural settings that renewable sources of energy and low-cost marketing strategies for natural (organic?) products can develop. Urban society neglects and bypasses rural development only at the expense of its own survival and quality of life.

And how can the church fit into such a vision? Well, the rural church building is often the only symbol of local identity, the focal point of the community, providing historical memories as well as reminding inhabitants of the balance between life and death. Also, rural life forms an essential component of biblical imagery and language, reminding people of the fundamental dependency of human existence on the rhythms and energies of God’s creation. So, here are some suggestions for ways in which a church presence and active church life could be maintained in a rural setting:

- Church life must be re-organised to address the needs of the urban and semi-urban ‘immigrants’ to rural life (e.g. those with second homes in the countryside) as well as the traditional village inhabitants. Where there are increasing numbers of second-home owner, and the rural population has become migrant or transient, traditional patterns of belonging may no longer be appropriate.

- A physical and personal church presence (i.e. a building and a minister) needs to continue. Our denominations must make the decision to keep a presence in as many villages as possible, even where that decision is costly for the church as a whole. We must avoid any suggestion or impression that the Gospel can only be present and communicated where the money is.

- Church buildings must be maintained and used creatively in the service of the community. Involving secular people, and those not strongly associated with the church, in initiatives to ‘rescue the church-building’ can, in itself, have an evangelistic impact.

- Lay readers/preachers and/or elders (unpaid or on a partial-stipend) must be trained and allowed to perform some essential pastoral functions.

- Rural evangelism should have a focus upon creation spirituality, and a theology of care and protection of the environment.

- Rural settings are those in which the tensions and contradictions of modern life can be highlighted (and where our evangelism should include challenges concerning unsustainable consumption). (What does it mean for our understanding of development and quality of life and nutrition that only farms with hundreds of cows, and huge agricultural business centres, can survive economically; that the animals and their meat are transported 1000s of kilometres to be processed and marketed; that German wool is processed in Asia or Northern Africa, and then returns as cheap clothing for the European market?) Who if not the church is there to listen to the cries of animals and nature violated, and to reflect on unsustainable life-styles?

- Religious orders, Christian communities, and missionary cells could be planted even in those areas where the church has ‘died’ and regular and normal pastoral work have come to an end. (‘Rural Expression’ rather than ‘Urban Expression’?) Even in very remote rural areas, perhaps new forms of Christian service and witness can be developed.

- Perhaps it would be better to have one radiant Christian centre of spiritual life in a vast rural region to which people can travel some distance than to have dozens of slowly dying parishes. (And it is vital that ecumenism remain on the agenda!)

What do you think?