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Book Reviews / Pneuma 32 (2010) 431-473
Mechteld Jansen and Hijme Stoffels, eds., A Moving God: Immigrant Churches in the Neth- erlands, International Practical Theology 8 (Münster: LIT Verlag, 2008). ii + 238 pp., £18.95 paper.
LIT Verlag has established itself as one of Germany’s leading academic publishers with, at present, about 10% of its publishing program in the English language. This eighth volume of its International Practical Theology series is a collection of eleven single-authored articles and one team-authored essay that focuses on a selection of non-European, Christian immi- grants and their mono- or multi-ethnic churches in the Netherlands, with a special empha- sis on the Amsterdam area. All the contributors are members of Praxis, a research group of Dutch practical theologians and social scientists from the Faculty of Theology at Vrije Universiteit Amsterdam, who have joined in a multi-disciplinary approach (theological, sociological, anthropological, and pedagogical) to a relatively new field of study: (Non- Dutch) Christian congregations — either Catholic, Protestant, or Pentecostal — estab- lished in the Netherlands as a result of immigration. Even though some of these would not refer to themselves as “churches” (rather as communities, centers, or ministries) or as “immigrant” (rather as international), the working definition of “immigrant churches” used in the book is: “Christian congregations in which the immigration aspect plays an important role — in the social composition of the congregation, as well as in its language, culture, religious rituals, practices, and beliefs” (4). Almost every chapter is devoted to one particular set of research questions. The research methods used are predominantly qualita- tive (participation in church activities, analysis of documents, and interviews of leaders and members).
Against the background of identity formation and integration issues in a foreign land, the research team is concerned about assessing the potential for change that non-Dutch Christianity can bring to bear on Dutch society and Dutch churches (chapter 1). Sake Stoppels is well aware of some of the methodological issues, especially when one tries to use western standards to measure the social return on investment (SROI) of immigrant churches (chapter 2). Marten Van der Meulen discusses the often ambivalent position taken by African churches on illegal immigration. While they are a key source of support for undocumented migrants from Africa, they seem to have limited access to the public sphere and therefore little impact on immigration policy making (chapter 3). Whatever their legal status might be, migrant workers see the faith community as a home away from home (chapter 4).
Special attention has been given to the young people attending those immigrant churches. It was observed how problematic the relationship between family, church, and school might be (chapter 5). Alma Lanser points out how contemporary music is an essen- tial part of youth culture in general and a vehicle for expressing one’s faith in particular for migrant teenagers and young adults who are greatly committed to church activities (chapter 9).
Two chapters are devoted to liturgical studies in African faith communities. Marcel Barnard (chapter 7) and Mirella Klomp (chapter 8) use the theological concept of incarna- tion in order to characterize an African, dynamic perspective on Christian worship with its various Pentecostal-Charismatic elements of participative praise and emotional expressive-
© Koninklijke Brill NV, Leiden, 2010 DOI: 10.1163/157007410X534076
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Book Reviews / Pneuma 32 (2010) 431-473
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ness. According to Barnard, “African-American churches have played an important role in the transition of African faith into a Western world” (132), but one wonders how much such “an American way of worship” (136) would be verified in a French-speaking African Church context as compared to an English-speaking African Church context. If some nuances are introduced in terms of African multi-ethnicity and culture (Nigerian, Ghana- ian, etc.), such awareness seems to be lacking when it comes to the multi-ethnic and cul- tural dimensions of Europe (usually referred to in the book as Western Europe as if that were a monolithic entity). Daniëlle Koning speaks about “bringing the gospel back to Europe” (chapter 6) while concluding that congregations with an ethnic minority status are more likely to be attractive de facto among ethnic minorities, and less likely to reach out to the unchurched Dutch. Ciska Stark tries to identify “African European” preaching on the Continent as compared to “African American” or “Black” preaching (chapter 10), while concluding that they share a very similar paradigm and content. Te theme of the integra- tion of immigrants is a major issue in European society, yet it does not seem to be of much relevance to immigrant churches in the Netherlands and their more globalized/supra- national views on evangelism. In his concluding chapter about “A Teological Challenge for the Churches in Europe” (chapter 12), R. Ruard Ganzevoort shares his insights about faith staging and performance in a given cultural context. Tere are however no particular reflections on European issues beyond the mere mention of Europe in the title.
Mechteld Jansen assumes that the concept of deliverance prayers is closely linked to African cosmology while unknown to most post-Enlightenment European Christians (chapter 11). She analyses demonology within the more restricted cultural framework of African spirituality and its acknowledgment of the reality of evil, and views it possibly as part of an “Africanized” version of Pentecostal-Charismatic spirituality.
Te book shows some obvious methodological weaknesses and necessary limitations, but has great merit, as all the authors honestly recognize that this is a venture in terra incognita. Such research is essential in order to understand the distinctive features of new forms of Christianity on the “old continent,” to identify them as unique challenges for long established Dutch congregations in particular, but also recognize them as highly rele- vant for Dutch society altogether. Tree of the contributors make it clear in the title of their chapter that what is being studied is more than a national issue, as immigrant churches are becoming, without any doubt, more and more relevant for the whole Euro- pean context. Tere are many more questions to ask and many more answers to find. A Moving God belongs to some of those first steps that are “moving” in the right direction.
Reviewed by Raymond Pfister Independent scholar Birmingham, United Kingdom
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