The Central European Foundation exists 'to make known the meaning and values of historical biblical Christianity in the cultures of Central Europe.'
Its desire is to enable, encourage and equip Christians throughout Central and Eastern Europe, by influencing Christians 'to think biblically about their worldview and encourage integration of faith and the whole of life.'
The organisation operates from a base in Bratislava, Slovakia. Juraj Kusnierik, in charge of co-ordinating the research projects and papers published by CEF, visited the UK recently. We sent Malcolm Jones along to interview him.
EN: You spent your first 25 years under communist rule in Czechoslovak. What was life like at that time for Christians?
JK: The 1950s was a decade of strong persecution, with people very often put in prison and several of them executed. I was born in the build-up to the famous 'Prague Spring' of 1968. Things that were not possible in 1950s - e.g. public presentations of Christianity, publishing articles on religious topics - were becoming possible in 1960s. 1968 was a year of great hope under Alexander Dubcek's 'Socialism with a Human Face'. Nobody knows what would have come out of that had it not been interrupted by the invasion of Soviet troops in August 1968.
What followed was very different from the 1950s. The communist leaders and ideologists gave it the title: 'normalisation', and it took different forms in different countries of Eastern Europe. In Czechoslovakia it became a game played between the communist authorities and the citizens - Christians included.
The game was something like this: 'We (the authorities) will let you keep your opinions and beliefs, if you will pretend that you accept the rules. You don't need to believe in them. You don't need to be convinced communists. Just pretend you are, and we will pretend everything is fine and ensure nothing revolutionary happens.'
Normalised Christians
In reality, it was a devastating game. For while the persecution of the 1950's helped to develop the idea of a Christian martyr, a person who is ready to die for their faith, the 'normalisation' period created a type of Christian who is ready to compromise in any area he or she deems it appropriate. 'While we believe in the core of the Christian message, the gospel, John 3.16, we don't have to stand for justice in public life. For then we might be classed as a dissident, and then not be able to share the gospel.' So the argument went.
It created a double life. The aim was to put Christians into a specified building with its known address, and behind walls where they could sing and pray, but their Christianity was not to be seen or heard outside these places. It was a subversive oppression.
For example, my father (as pastor) would be visited by plain-clothed secret police agents. 'How are things in the congregation? Have you had any foreign guests? Are your people involved in activities against the state?' He was under surveillance all the time, though the agent would call in advance to arrange his visit. So time was given to put things in order and hide what was best not seen. It kept the Christians quiet and largely invisible.
EN: What legacy has communism left to your country?
JK: In 1989 we were in the public squares celebrating the end of communism. The early days following that 'velvet revolution' were the most exciting days of my life up to now. The whole atmosphere of the country was changed. The crime rate fell dramatically, and people were extremely friendly to each other. For a very short time people believed that love and truth would overcome lies and injustice.
The euphoria, however, was soon lost as people discovered that freedom is not easy to handle. Sometimes it felt like a burden to carry. So much so that in an number of former communist countries, the electorate are voting communists back into government. When there is a choice between freedom on one side and a secure life without much personal responsibility or freedom on the other side, people will sacrifice freedom to a greater degree.
New freedom
EN: How are Christians using their new freedom?
JK: Almost overnight Christians could speak on TV or radio, write in newspapers, and hold public gatherings. There was a new freedom of speech, but the Church rapidly found it did not have much to say in a way that could be understood. Church services are transmitted on TV every Sunday morning, and that is important. But if Christians have an ambition to speak to secularised society, they must learn to speak in such a way that they can be understood. The depressing situation, at the moment, is that Christianity is seen as a specialised thing and irrelevant to national life.
Much of the blame for this lies with the church; for, though we have freedom to talk about religious matters, we are not able to do so in a relevant way. It is rare for Christians in Slovakia to be involved in political debate, about ethics, about business issues, about community development. Evangelicals do not yet see their place in public life.
We go to our place of work every day. Most of us vote during the elections. We have our opinions about public life and politics, but it is not normal to affirm that the Bible has something to say to national issues. We tend to live two separate lives. This is a legacy from the communist days, when we were forced to live our life in private and not be involved thoughtfully with a Christian perspective on public life - economic and social issues. One result is we are not there to make our evangelical presence felt. Another is that we are not able to speak the language or give a Christian rationale for our convictions.
Post-modern scene
EN: Is there some suspicion among the population at large that Christianity is just another ideology?
JK: Yes. In the post-modern scene Christianity is seen as one ideology among many, and is sometimes presented as such. And, having suffered for so long under one ideology, why should we want to put ourselves under another?
As a result of this prevailing attitude, the gospel is increasingly being melted down. 'God loves all of us. Wherever you are, just think about God sometimes. We are all approaching the same mountain from different sides.' And some of the best Christian apologists are being tempted to take this attitude, because they don't want to be classed as one of those Christians who may be accurate in doctrine but are completely detached from life. They want to say: 'We are one of you. We understand the vibrations of the time.'
EN: What part has CEF in addressing these post-communist needs?
JK: We are a charity registered in Slovakia, but operating throughout Central and Eastern Europe. Our main goal or dream is to help Christians in these countries to demonstrate the values and meaning of historic biblical Christianity in their own cultures; to be relevant, and to think what the message of the Bible is.
EN: How do you go about achieving that goal?
JK: We operate in a number of different ways. One of the main areas of work has been literature. We helped to establish seven independent Christian publishing houses in former communist countries. These have formed themselves as ILA (International Literature Association). We continue to help them in a number of ways - with editorial policy, with obtaining copyright to books they would like to translate into their own languages. We provide loans and financial support for larger projects. For example, we published the Concise New Bible Dictionary (IVP) in Bulgaria last autumn, and will be publishing a full-size New Bible Dictionary in the Czech language. These are expensive projects.
As we are keen to encourage local Christian authors, we organise seminars and conferences to train writers and editors, and give advice on marketing and selling and financial management.
Christ and culture
Another track is research and studies. We are trying to help the church to be better informed about culture and life and different topics that seem to be hot issues. We are trying to provoke their involvement in public life.
We have commissioned or written various research papers to this end. There is one about the impact of communism called Shadows of the Past. There is one about integrity in business. And yet another about the situation of abandoned children, which is a very important topic in our country.
Right now, we are working on two very interesting research projects. One is the situation of evangelical Christians in Slovakia: exploring the weaknesses and strengths of the evangelical community with respect to theology and involvement in public life, and its prevailing attitudes. The other is about young people in a post-modern culture; exploring what their beliefs, dreams, desires and fears are in Slovakia across all social groupings.
Last year we purchased a building in Bratislava. The attic has been turned into a library and study centre where we hold seminars - sometimes with guest speakers, at other times discussion evenings. Last year we welcomed help from Ranald Macaulay, Herbert Carson and Gavin McGrath, and are now preparing a conference with CARE on 'Gospel and Society'.
An unexpected track has been an involvement in charity work, which came about by a very interesting co-operation with Woolworths in England. They agreed to send us products (mostly clothes and toys) they felt they could not sell in the UK. So a small business has been set up to handle the shipping of these goods and the selling of them in the market places of Slovakia.
Through this means we have now raised $50,000 for charity projects. This is a better arrangement than simply giving out aid. People are acquiring good quality items at a cheap price. But they are paying for it with their own money, knowing that the money goes to charity. Thus they retain their dignity and become contributors to the needs of others.
Such projects as these give glory to God in Central Europe.
Further information from CEF, 3 Springfield Road, Hinckley, Leicester, LE10 1AN (Tel. 01455 617 074).
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