The Ecclesiological Self and the Other: Concepts of Social Identity and Their Implications for Free Churches in Secular Europe

Abstract

This article suggests that social identity research, especially the concept of self-other differentiation, may shed light on the observable ecclesiological and missional identity crisis of free churches in secular Europe. As free churches find positive value, meaning, and perspective in distinction to particular ‘collective others’, both their ecclesiological self as well as their philosophy of ministry are shaped by these kinds of social psychological procedures. It is thus proposed that the ecclesiological and missiological difficulties of free churches in Europe are at least partly due to the fact that what has historically been the most relevant ‘identity-forming other’ is fading away. While free churches originated within a Christendom context, they now face an increasingly secular environment. This seems to necessitate a mental rearrangement of sorts since it is no longer suitable to determine one’s identity in comparison and opposition to other Christian groups within the sphere of cultural Christianity.

Digital Expressions of Church: The Online Identity of Free Churches as a Mirror of Their Missional Mentality

“…23 However, the increased focus on commonalities with other church groups in the context of their digital self-representation indicates that there is a growing awareness among free churches that the sole emphasis on free church characteristics in deliberate distinction from "ecclesial others" has lost its communicative sense, though not necessarily its theological sense, in a secular context. 24 This contextual awareness is expressly welcomed from a missional perspective.…”

“…Their collective ecclesiological and missional identity was consequently formed in opposition to the mainline churches as their "significant others," from whom they distinguished themselves in one way or another. 4 In their attempt to "recruit" new members, free church pioneers could benefit from a still significant Christian "groundwater level." Large populations of nominal Christians were the promising pond in which free churches were able to fish quite successfully.…”

The Missional Future of Free Churches in a Secular Context: A German Case Study

“…Generally speaking, the German free churches have historically defined themselves to a significant degree as the antitypical counterpart of the mainline churches within a society that was largely perceived as Christian. This is to say that their collective ecclesiological (and thus also missional) identity was formed in opposition to the large churches (Protestant and Catholic) as their 'significant others' (Bartholomä 2015). On the level of practical recruitment, the presence of large populations of so-called 'nominal Christians' were a suitable fishing pond for the free church movement, not just in Germany but in other nations as well.…”