Who are evangelical Christians? What practice they believe? And what do they see every bit the boundaries of their faith? The survey contains several questions that probe how participants in the Third Lausanne Congress of World Evangelization identify themselves religiously, in what faith they were raised and what spiritual experiences they have had. It finds broad understanding among these Christian leaders on some beliefs and practices that are essential to being "a good evangelical." Virtually all the leaders surveyed, for example, say evangelicals must follow the teachings of Christ in their personal and family life. But the survey also finds areas of substantial disagreement, including over biblical literalism and the consumption of alcohol.

A. Religious Identities

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The "built-in-again" feel is a defining characteristic of the evangelical movement, and ane that is reported by most all of the leaders surveyed. More than nine-in-ten (93%) say they have been born-again, in about cases at a relatively immature age. The average is 17, with nearly all of the leaders (86%) saying they were born-again before the age of 30. Two-thirds (67%) say the experience occurred before they turned 20. Even amid those who were non raised as evangelical Christians, the average reported age of a built-in-over again feel is 20. Among those who were raised as evangelicals, it is fourteen.

Not surprisingly, an overwhelming bulk of the leaders (90%) identify themselves as evangelical Christians. Just a substantial minority also describe themselves as Pente-costal (25%) or charismatic (31%) Christians. Younger evangelical leaders are more than likely to place as Pentecostal Christians. Among those under age 40, for example, 31% say they are Pentecostals, as do 29% of those in their 40s, compared with 22% of those in their fifties and sixteen% of those age threescore or older. Younger leaders are also more likely to place equally charismatic Christians (35% of those under 40, compared with 23% of those 60 and older).

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As previous studies accept emphasized, Pentecostalism is especially common in the Global S, and in this survey, leaders in the Global S are indeed more than likely to say they are Pentecostals (33%) than leaders in the Global North (fourteen%).ix Leaders in sub-Saharan Africa are particularly likely to identify with Pentecostalism (42%). When it comes to identifying equally a charismatic Christian, however, there is little difference between leaders from the Global North (thirty%) and the Global Southward (32%). Leaders from Europe (37%) and sub-Saharan-Africa (38%) are equally likely to say they think of themselves as charismatic Christians.

For the purposes of this study, those who place themselves as either charismatic or Pentecostal Christians on these questions are grouped together and referred to as renewalist Christians, or simply renewalists. Iv-in-10 leaders at the Congress are included in this umbrella category. By contrast, merely 11% of the leaders say they think of themselves equally fundamentalist Christians.

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One-half of the leaders surveyed say they were raised equally evangelical Protestants, and an additional 17% were raised as not-evangelical Protestants. Roughly i-in-viii (13%) were raised Catholic, and 5% say they were raised without whatsoever item religion. Very few grew upwards equally Muslims (iii%), Buddhists (2%), Orthodox Christians (ii%) or in a traditional, animist or new age religion (2%). Leaders age 60 or older are nigh likely to say they were raised as Protestants (80%). Among those raised outside of Protestantism, differences in childhood religion tend to reflect the predominant religion of the region in which they live.

B. What Does information technology Mean to exist an Evangelical?

With near unanimity, the Lausanne leaders see 2 practices every bit essential to being a adept evangelical Christian. Well-nigh all of the leaders surveyed (97%) say it is necessary to follow the teachings of Christ in 1'south personal and family unit life. Nearly every bit many (94%) say that working to pb others to Christ is part of existence a proficient evangelical.

Smaller just still substantial majorities of leaders also concur on several other essential behaviors. About 3-quarters (73%) say working to help the poor and needy is essential for being a good evangelical Christian; 24% say this is important but not essential. In that location is widespread understanding about this action amidst leaders from all regions of the world. Fully 74% of leaders from the Global North say helping the poor and needy is essential, as practice 72% of leaders from the Global South.

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Tithing – or giving at to the lowest degree a tenth of i'southward income to the church building – is deemed essential for being a good evangelical Christian past 58% of the leaders; 32% say tithing is of import simply not essential, and eight% consider tithing either non too important or not at all of import. Leaders from Europe are less likely than those in other regions to say tithing is essential for being a adept evangelical. Virtually a tertiary of European leaders (36%) say tithing is essential, compared with 59% of North American leaders and 66% of leaders in the Global South.

Overall, a solid bulk says that it is essential for evangelicals to take a public stand on social and political bug when those issues conflict with moral and biblical principles; 56% call this essential, while 37% say it is important just not essential, and 5% say it is either not too of import or not at all important. In addition, nigh one-half of the leaders (49%) say that it is essential to take a public stand on social and political issues that could limit the freedom of evangelicals to do their organized religion; 39% say this is important only not essential, and 9% say it is either not too or not at all of import.

Well-nigh one-third (36%) say working to protect the natural surroundings is essential for being a skillful evangelical, while close to half (47%) say that protecting the environs is important only not essential, and xvi% say it is either non too or not at all important. Leaders living in Hindu-bulk countries, namely India and Nepal, are more than likely than others (57% vs. 34%) to say that protecting the surround is essential for being a good evangelical.

In that location is strong consensus among the leaders on the compatibility of some religious beliefs and practices with evangelicalism. More than nine-in-10 see no problem, for instance, with assertive that miracles can accept place today (94%) or believing in divine healing (93%).

In that location is also solid agreement amongst the Lausanne leaders on some behavior and practices that are non uniform with being a good evangelical, such every bit mixing Christianity with elements of other faiths, sometimes called syncretism. More than nine-in-ten of the leaders surveyed say that engaging in yoga equally a spiritual practice (92%), believing in astrology (97%) and believing in reincarnation (96%) are incompatible with beingness a good evangelical. Nigh all the leaders surveyed (95%) also say that assertive Jesus Christ is not the only path to conservancy is incompatible with beingness a good evangelical Christian.

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Among the Lausanne leaders, 70% say that speaking in tongues is compatible with beingness a good evangelical Christian. But a sizeable minority (26%) considers this practice, which is ordinarily associated with Pentecostalism, to be incompatible. Amongst renewalist leaders, 84% say speaking in tongues is compatible with being a skillful evangelical Christian, compared with 64% of non-renewalists.

The item on which the leaders are most evenly split is the question of whether consuming booze is uniform with being a proficient evangelical Christian. Roughly half (52%) of the evangelical leaders say drinking alcohol is non compatible with beingness a good evangelical, while 42% say information technology is compatible, and 6% are non sure or do non answer.

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Beliefs nigh this issue are related to the regional backgrounds of the respondents. A majority (73%) of the leaders from the Global North consider booze consumption to be compatible with existence a good evangelical Christian. By dissimilarity, a similarly large majority of the leaders from the Global South (75%) say alcohol consumption is not compatible with being a good evangelical. Leaders from sub-Saharan Africa are especially likely to say this; fully 78% say consuming booze is not compatible with being a skilful evangelical.

These regional differences may also reflect the influence of other religious and cultural traditions in sure areas of the globe. More than than eight-in-ten (83%) leaders living in Hindu-bulk countries say consuming booze is incompatible with being a expert evangelical; 78% of those living in Muslim-majority countries take the same position, as do 67% of those living in Buddhist-bulk countries.

C. Beliefs

Nearly all of the Lausanne leaders (96%) believe that Christianity is the 1, true faith leading to eternal life. Only 1% say that many religions can pb to eternal life.

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This near unanimity contrasts sharply with the answers given by rank-and-file evangelicals on surveys in the U.S. and sub-Saharan Africa. Evangelical Protestants in the U.S. are divided on whether "my religion is the one, truthful faith leading to eternal life," with 51% saying it is the sole path to eternal life and 45% saying many religions can lead to eternal life.10 Opinions amidst evangelical Protestants in 15 countries across sub-Saharan Africa vary widely on this question. The percentage of self-identified evangelical Protestants maxim "my religion is the 1 true organized religion leading to eternal life" ranges from a low of 25% in Cameroon to a high of 86% in Federal democratic republic of ethiopia.11

Nearly all of the Lausanne Congress participants (98%) believe that the Bible is the Give-and-take of God. However, there is an almost even split between those who believe that everything in the Bible should be taken literally (l%) and those who do not (48%). Global Due south leaders are more likely than those from the Global Northward to say that the Bible should be taken literally, word for word (58% vs. 40%).

U.S. leaders participating in the Congress are evenly carve up betwixt those who take everything in the Bible literally and those who do not (48% to 49%, respectively). Equally a point of comparison, evangelical Protestants in the U.S. are more likely to say they read the Bible literally; two-thirds (68%) take this view, while well-nigh one-quarter (27%) say that the Bible is the Word of God only that not everything in it should exist taken literally, word for word.12

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By a wide margin, the evangelical leaders surveyed reject the idea that human beings and other living things have evolved over time due solely to natural processes. Nearly half (47%) believe that humans and other living things have existed in their present grade since the offset of time, while 41% believe that a supreme existence guided the evolutionary procedure. Only 3% say that humans and other living things take evolved over time due to natural processes such equally natural option.

Leaders from the Global Due north are more probable than those from the Global Due south to say that the evolution of living things, guided by a supreme being, has taken place. Half of the leaders from the Global North (fifty%) take this position (including 49% of U.S. leaders), as practice 34% among Global Southward leaders. Leaders from the Global Southward are more likely than those from the Global N to say that humans and other living things have always existed in their nowadays form (54% vs. 39%).

A slight bulk of leaders (52%) believe that Christ will either probably (44%) or definitely (eight%) render in their lifetimes. Six-in-ten leaders (61%) also say they believe in the Rapture of the Church — the didactics that believers will be instantly caught upwardly with Christ before the Slap-up Tribulation, leaving non-believers behind to endure on Globe.

When it comes to these beliefs almost eschatology or the End Times, regional differences once again are notable. 2-thirds of Global South leaders (67%) say Christ definitely or probably will return in their lifetimes, compared with a 3rd of Global Due north leaders (34%). Renewalist leaders are also more likely than non-renewalists to believe that Christ is likely to return in their lifetimes (threescore% vs. 47%). Among leaders from the Global South, 73% say they believe in the Rapture, compared with 44% of Global Due north leaders. But majorities of those surveyed from all regions except Europe believe in the rapture of the Church building; evangelical leaders from sub-Saharan Africa are especially likely to believe in the Rapture (82%).

D. Practices

The global evangelical leaders tend to be frequent church-goers. The vast majority (89%) say they participate in religious services at least one time a week, with two-thirds (68%) saying they nourish more than than once a week.

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The evangelical leaders are also quite probable to say they participate in prayer or scripture report groups on a weekly basis (75%). By comparing, they listen to religious radio or lookout religious TV programs less often; virtually a third (37%) do and so weekly, and 29% do and then seldom or never.
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Leaders from the Global South are more than likely than those from the Global Due north to participate in prayer or study groups and to tune in to religious media. For example, about one-half of the leaders from the Global South (47%) scout or listen to religious media programs weekly, compared with near one-quarter of the leaders from the Global North (23%). Renewalist leaders are as well more than probable to engage in these activities.

Nearly all the evangelical leaders surveyed (94%) say they have received a direct reply to a specific prayer request at some point in the past.

E. Renewalist Experiences

High numbers of the leaders surveyed also report having experienced or witnessed practices that are ofttimes associated with renewalist groups. For example, roughly half or more of the evangelical leaders report having spoken or prayed in tongues (47%), experienced or witnessed the devil or evil spirits being driven out of a person (57%), received a direct revelation from God (61%) or personally witnessed or experienced a religion healing (76%). A smaller but still pregnant number (40%) accept given or interpreted prophecy.

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Not surprisingly, renewalist leaders (that is, those who place equally either Pentecostal or charismatic) are more likely than other leaders to report having these experiences. More than three-quarters of renewalists say they have witnessed or experienced a divine healing (91%), a direct revelation (80%), an exorcism (78%) and speaking in tongues (81%). And two-thirds of the cocky-identified renewalists surveyed (67%) have given or interpreted prophecy. While non-renewalist leaders are less likely to say they have experienced each of these things, large numbers still merits some of them.

In particular, two-thirds (66%) of the leaders who practise non identify equally Pentecostal or charismatic say they have witnessed or experienced a divine healing, and more than iv-in-ten have received a straight revelation from God (48%) or witnessed or experienced an exorcism (43%).

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Some of these experiences appear to be more than common in the Global Southward, where renewalist identification is college. But even bookkeeping for identification as a renewalist Christian, leaders from the Global South are significantly more likely than those from the Global North to say they have witnessed or experienced the devil or evil spirits beingness driven out of a person. They are besides more likely to say they have experienced or witnessed a divine healing. And while renewalist identification is most important in understanding differences in rates of speaking in tongues, at that place is as well a geographic difference amongst not-renewalist leaders on this item, with those from the Due south twice every bit likely as those from the North to take participated.

When it comes to the prosperity gospel – an issue that generates considerable controversy amongst Christians globally – the Lausanne leaders limited a clear consensus. An overwhelming bulk rejects the thought that God will grant wealth and practiced health to all believers who have deep faith. Only 7% of the leaders surveyed endorse the prosperity gospel, while ninety% say that God does non always give wealth and good health to believers with deep faith. In that location is stiff consensus on this bespeak among renewalists and non-renewalists akin.

Footnotes:

9 Encounter, for instance, the Pew Forum'south 2006 report, Spirit and Power: A 10-State Survey of Pentecostals. (return to text)

10 See the Pew Research Center, Many Americans Say Other Faiths Tin can Lead to Eternal Life, 2008. (render to text)

eleven For more details run across the Pew Forum's 2010 study, Tolerance and Tension: Islam and Christianity in Sub-Saharan Africa, 2010. (return to text)

12 Meet Pew Research Eye'southward Forum on Religion & Public Life, U.S. Religious Knowledge Survey, 2010. (return to text)

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