






























Ecclesial Futures
2025 – Volume 6 – Issue 1

12
Ecclesial Futures – DOI: 10.54195/ef22184

A R T I C L E

DOI: 10.54195/ef22184

Christian Empowerment and Secularity: 
Introduction to a Research Idea

Michael Domsgen

Abstract
This paper explores the challenges facing Christian churches in Germany amid 
increasing secularization and societal change. Key issues include the loss of institu-
tional self-evidence, financial instability due to declining church membership, and 
the erosion of trust following abuse scandals. In response, the concept of empower-
ment is examined as a theological and pedagogical approach to fostering individual 
and communal agency. Drawing from interdisciplinary perspectives in community 
psychology, social work, disability studies and critical pedagogy, the study highlights 
how empowerment can create new pathways for engaging with the Christian message. 
Research at the CES focuses on religious communication, missional church develop-
ment, and church theory in secular contexts, aiming to enhance the relevance of the 
Gospel through empowerment-driven approaches.

Keywords: Empowerment, Secularity, Germany, community Psychology, Social Work, 
Disability Studies, Critical Pedagogy, Gospel

1 Introduction
Currently, much is in motion – even in matters of religion. This unsettles many people, 
including the churches, even though, in principle, it is not a new phenomenon. From 
a broader historical perspective, change itself appears to be a constant.

The developments currently observable in rebus religionis in Germany can aptly 
be described using the term “changed self-evidence”. What was long considered 
normal in the field is no longer the case for a significant part of the population. These 
processes are by no means linear; indeed, they often unfold in divergent ways. While 
the traditional churches face a perceptible loss of relevance unprecedented in recent 
history, other religious groups – primarily because of migration – are gaining signifi-
cance. Christianity is experiencing a dramatic decline in relevance, both in Germany 



13
Ecclesial Futures – DOI: 10.54195/ef22184

13

and in much of the Western world. This decline is especially evident in its societal 
influence. For a long time, Christian religion functioned as the defining medium that 
shaped collective perceptions of reality. However, this has undergone a marked 
transformation. The Christian worldview, once dominant or at least influential, has 
become one perspective among many.

2 The Church in Germany is currently facing 
difficulties

The existing forms of an institutionalized church are increasingly reaching their limits 
and coming to an end. These developments are not new and have been accompa-
nying the mainline churches in Germany for a long time. However, at least three 
things are new:

The money is running out: First, the number of people leaving the church has 
increased significantly. For the first time, this has led to a significant drop in church 
taxes. This shakes the financial foundations of the church’s work.

Cases of sexualized violence shake the Church: Secondly, cases of sexualized 
violence raise questions about the harmful and usually unaddressed negative power 
dynamics within the church. These questions affect not only the church’s structure 
but also its proclaimed message. A victim of sexual violence said to me: “Did God 
watch when this happened to me? And if he did watch, what kind of God is that? Or 
did God look away when this happened to me? But if he did look away, what kind of 
God is that?” This unsettles the substantive dimension of the church’s work.

Loss of self-evidence and relevance: Thirdly, these events are embedded in a broader 
development that shapes Germany and large parts of the Western world, which can 
be described with the keywords “loss of self-evidence” and “loss of relevance”. Chris-
tianity has lost significant influence. It is no longer the medium that, more or less 
unquestioned, shapes the perception of reality. Instead, it has become one option 
among many. This shakes the societal dimension of church work, because today’s 
dominant medium is secular, and Christianity must prove itself within this context 
as well.

These three developments are so fundamental that previously unquestioned 
certainties are shaken. It also becomes apparent how fragile and diverse learning 
paths are. Approaching the Christian faith is no longer a matter of course for most 
people. It must be initiated and – just as importantly – repeatedly re-initiated 
throughout one’s life. Faith no longer comes naturally. Moreover, the supportive 
cultural factors that could long be relied upon in this process are increasingly losing 
their influence.

This is a challenge that has been given little consideration within German practical 
theology. At least two overarching questions arise: First, how can the communication 



14
Ecclesial Futures – DOI: 10.54195/ef22184

14

of the gospel succeed under the current conditions of secularity, and secondly, how 
can people have meaningful experiences of relevance with the gospel?

It is particularly important to understand what encourages people to shape 
their lives as Christians independently and to use their strengths in solidarity with 
others. Against this background, Christian forms of communication such as praying, 
blessing, being blessed, celebrating and acting should be incorporated.

3 A question from Jesus as a source of inspiration
The fundamental direction can be biblically/theologically focused on the synopti-
cally transmitted question of Jesus, “What do you want me to do for you?” (Mk 10.51; 
Mt. 20.32; Lk. 18.41). Here, the counterpart is seen as a conversation partner. Their 
voice is given space, and their desires and needs are carefully inquired. This basic 
attitude must be upheld. At the same time, it must be embedded in the broader 
orientation associated with the gospel. It is not just about self-improvement and 
increased autonomy in the general sense, but rather about a specific and unique 
form of self-discovery. This self-discovery is defined by the relationship between 
humans and God, a relationship in which the human is no longer the same but will 
be transformed. “He gets out of himself in order to come to himself” (Meyer-Blanck 
2012: 411).

The direction associated with this can be described as an event that uplifts and 
reorients people. Sometimes it emerges as a disruption of the previous frame of 
reference. This perspective points to questions of empowerment.

4 In search of conversation partners
How can the challenges outlined above be addressed and reflected upon in prac-
tical theological terms? The guiding question lies openly on the table: How can 
approaches be opened which go beyond assumed self-evidence, predefined mean-
ings and anticipated resonances? What does an empowerment-related perspective 
offer to this discussion?

These questions are not unique to Christian-motivated communication 
processes, and it is a promising endeavour to listen to other fields and discourses in 
order to learn for one’s own questions and challenges. Other disciplines also operate 
within this reference framework, where empowerment plays a crucial role. Under this 
concept, one finds discourses offering a multitude of interesting ideas and sugges-
tions. Here, the image of the table might be helpful: the problems are laid bare on 
the table, and the empowerment-related discourses bring inspiring dialogue part-
ners into the conversation. The concept of empowerment introduces us to broader 
discussions that point to diverse receptions and perspectives. On the one hand, it 



15
Ecclesial Futures – DOI: 10.54195/ef22184

15

connects to educational theories, which offer preliminary reflections on learning 
processes beyond the realm of self-evident assumptions. On the other hand, it 
opens theological discourses that explicitly address questions of power and focus 
on marginalized groups.

However, as with any reference to non-theological discourses, critical inquiries 
arise. They cannot be elaborated here but must be taken seriously. They point out 
that these are not simply adaptations but interpretative mediations between the 
disciplines (Domsgen 2019, 354–67).

What can we learn from this?

5 Impulses and stimulations from empowerment 
discourses

I write this as a theologian and have theological theories in my head, such as the 
communication of the gospel. It reminds me of the dialogical nature of the gospel. 
And it points me to different forms of fulfilment. Ultimately, it is about allowing 
ourselves to be touched by the life, work and fate of Jesus of Nazareth. Three basic 
modes play a role here: learning, celebrating and helping. By talking about God, I 
introduce a dimension that does not simply dissolve into other discourses. At the 
same time, we can learn a lot from this about the communication of the gospel.

5.1 Expanding the possibilities to determine your own life
For example, we can learn from community psychology. Julian Rappaport introduced 
empowerment as a concept in the 1980s to determine the research-driven interest. 
As a minimal definition of this concept, he describes the goal “to expand opportuni-
ties for people to determine their own lives” (Rappaport 1985: 269).

There is no single solution but many solutions, differing regionally and depending 
on the conditions in various places, contexts and neighbourhoods. Questions of how 
to live a good live are thus contextualized. The community and the relevance for 
communal living come into focus. This relates with the discussions about commu-
nicating the gospel, because the processes of learning, celebrating and helping 
are communal ones. Questions of an individual person (e.g. concerning relevance) 
cannot be separated from the community of people that individual is part of.

5.2 Describing the direction
The theory of social work also features a well-developed discourse on empower-
ment. For professionals working in this field, the direction set by the empowerment 
concept is particularly significant. Both personal and structural spheres of possibility 
and ability must be taken into account. This can be summarized with Georg Bucher 
in the term pair of Befähigung and Bevollmächtigung, which could best be translated 



16
Ecclesial Futures – DOI: 10.54195/ef22184

16

as enablement and empowering in the sense of structural authorization. Religious 
impulses also need experiences of resonance and relevance, both on an individual 
as well as on a structural level. They can only be achieved within the framework of 
participation.

5.3 Supporting self-determination, co-determination and 
solidarity

The concrete implications of this, particularly the importance of self-directed 
processes in developing life-management capacities, can be explored in the discourse 
of disability studies. The overarching educational goal here is to “support and 
develop the ability for ‘self-determination, participation and solidarity’” (Theunissen 
2003: 79). It is essential to refer to strengths and resources to counteract the often- 
encountered perspective of deficit. This points to something very important, while at 
the same time, it must be noted: “Empowerment can only be realized where experi-
ences of powerlessness are not dismissed as unreal” (Liedke 2013: 264).

5.4 Structural aspects play a significant role here
In critical pedagogy, particularly engaging with the works of Paulo Freire, such ques-
tions about the connection between education and cultural, social and especially 
economic structures are bundled and focused on the term “empowerment”. Ques-
tions of power are addressed here, as well as those concerning encouragement and 
dealing with conflicts. In his dissertation, Georg Bucher has analysed the discourses 
mentioned here in an excellent way and made them fruitful for religious educa-
tion (Bucher 2021: 228–326). The potential of this approach is not yet fully explored, 
notably when focusing on church theory and church development. More conversa-
tion partners must be included. At the same time, interesting and important aspects 
are already emerging.

6 Impulses concerning church theory and 
development

Empowerment addresses questions of life conduct. It aims at assistance, that enables 
people to trust their own strengths and shape their lives independently. In short: it 
is about enabling and authorizing. It requires specific abilities and competences on 
one hand, as well as strength, power and courage on the other. Ultimately, the goal 
is to explore how possibilities and abilities can be expanded for people to live self- 
determined lives. How can this be made fruitful for religious education and practical 
theology? How does it fit into the communication of the Gospel?

Very stimulating for this is the method of the “interpretative Vermittlung”, which 
can be translated as the method of interpretative mediation strongly advocated by Karl 



17
Ecclesial Futures – DOI: 10.54195/ef22184

17

Ernst Nipkow (Nipkow 1978: 211). This approach avoids aiming for either identifica-
tion or harmonization between theological and non-theological disciplines. Instead, 
it asks: What relevance do theological and non-theological perspectives have for 
their respective practical contexts? We try to bring theological and non-theological 
perspectives into conversation.

From the lens of empowerment discourses, we reflect on theological consid-
erations and learn much about assisting in the communication of the gospel. For 
instance, we ask:  How do Christian communicative practices sustainably support 
people in their lives? Or: How can the opportunities of an individual’s development 
be described in light of the perspectives embedded in the gospel?

Conversely, from theological considerations, we engage with empowerment 
discourses and raise critical questions about the concept of empowerment. For 
example, we might ask: Where does resource orientation reach its limits? How can 
an overemphasis on the strength’s perspective be avoided?

The overall focus is on empowerment as a description of the directional sense 
of the communication of the gospel. People should be addressed in their develop-
mental possibilities concerning the perspectives inherent in the gospel. Thus, the 
focus is also on the inner and outer vulnerability inherent in humans, demanding 
empowerment in terms of support. The starting point is the fundamental human 
capacity for agency and freedom.

Ultimately, the gospel reveals itself as something that lifts people up and 
 reorients them. For this to happen, specific abilities and competencies are required, 
including intrapsychic ones like confidence and courage and structural ones like 
power. Empowerment looks at both the personal possibilities in form of the individ-
ual’s resources, as well as at the structural possibilities in form of the resources avail-
able. In both dimensions, a practical-theological perspective can and must explore 
both general and specifically Christian resources.

7 What do we research at the CES?
The Centre for Empowerment Studies is part of the Martin-Luther-University in Halle 
and this context has something to do with the research topics and questions we are 
dealing with. Halle is the second biggest city of the state of Saxony-Anhalt in Central 
Germany. In Halle, 8% of the population belong to the Evangelical Church and 4% are 
Catholic. So, 88% of the inhabitants are non-affiliated. In Saxony-Anhalt 85% of the 
people are non-affiliated.4 This can be described as a highly secularized context and 

4 Ökumenischer Kirchenatlas, Bevölkerung und Religionszugehörigkeit, at www.oekumenischer-
kirchenatlas.de (10.05.2025).

http://www.oekumenischer-kirchenatlas.de
http://www.oekumenischer-kirchenatlas.de


18
Ecclesial Futures – DOI: 10.54195/ef22184

18

this environment, we work in, is one major reason why we deal with the topics and 
questions outlined in this article.

The research at CES happens at three research units, each focusing on different 
parts of the programme.

7.1 Research Unit for Religious Communication and Learning 
Processes (RKL)

RKL focuses on studying how non-religious people connect with religious and church 
activities. We investigate these questions with qualitative-empirical work and recon-
struct approaches and learning paths of religiously non-localized people to  religious/
church frameworks and offers. For instance, currently we are researching how 
mostly “non-affiliated” students and their parents perceive blessing ceremonies in 
Halle/Saale, offered by the Catholic and Protestant churches as a “Celebration of 
Turning Point” from childhood to adolescence (Project Manager: Helene Utpatel). We 
recently finished a project on how non-religious educators approach religious peda-
gogical elementary education (Project Manager: Ariane Schneider).

7.2 Research Unit for Missional Church and Community 
Development (MKG)

The MKG researches under the theological perspective of the missio Dei (God’s mission) 
in the field of church innovation and renewal processes in secular contexts. The unit 
is involved in the scientific support of both the Erprobungsräume (spaces of trial) of 
the Evangelical Church of Central Germany and the Inititiave Missionarische Aufbrüche 
( initiative for missionary ventures) of the Evangelical Lutheran Church of Saxony.

The MKG works primarily in an evaluative manner, using the dialogue and learning 
function of evaluation to learn from and with the local actors how the church can 
develop under predominantly secular conditions. Additionally, the unit offers long-
term training for missionary pastors in Saxony and conduct various schools for 
full-time and volunteer church staff. The training and schools aim to encourage 
engagement with various topics (contextual mission, innovation and exnovation, 
impact orientation) and to enable participants to communicate the gospel in a 
context-sensitive manner.

7.3 Research Unit for Church Theory and Congregational 
Development: Ecumenism and Knowledge Transfer in the 
Global Lutheran Context (KÖW)

The KÖW works on how church and parishes can be thought of and shaped in the con text 
of secularity. This involves looking at other denominational and cultural contexts:
 – What can we learn from churches and parishes in other highly secularized coun-

tries on how to deal with the widespread loss of religious socialization in an 
emerging minority situation?



19
Ecclesial Futures – DOI: 10.54195/ef22184

19

 – Where are our existing notions of church and community challenged by ecumen-
ical and international perspectives? Where do new think tanks emerge and theo-
retical as well as practical aspects clear up that can contribute to empowerment 
in and through the church?

Topics such as need orientation, reduction of barriers, and fluid forms of participa-
tion and involvement come into focus.

8 Outlook
The initial reactions to our initiatives have been very positive. It is especially the 
sense of direction named in empowerment that has attracted a lot of interest. How 
people can gain strength and courage through engagement with the gospel is very 
significant for those working in the church, whether they are volunteers or profes-
sionals. The expectations placed on us are often very high, sometimes too high. It 
is important to look at things realistically. Empowerment does not exist as a master 
plan to solve all or even most of the current problems. However, engaging with 
the discourses under this term offers many stimulating ideas that enrich practical 
theology as well as religious pedagogy and can be further developed. Realizing this 
potential and reflecting on it in the interplay of theory and practice is a worthwhile 
task. The CES is happy to contribute to this.

About the Author
Michael Domsgen studied theology in Halle, Jena, Bern, Kiel and Tübingen from 1987 
to 1993. He completed his doctorate in Halle in 1997 with a thesis on religious educa-
tion in eastern Germany. In 2004, his habilitation was with a thesis on family and 
religion. He has been Professor of Protestant Religious Education at Martin Luther 
University since 2006. In 2023, he founded the Centre for Empowerment Studies, of 
which he is Scientific Director. Main areas of research: Religious education in secu-
larity, religious education theory of the family, theory of Protestant empowerment, 
Church-theory. Contact: michael.domsgen@theologie.uni-halle.de

References
Bucher, Georg. 2021. Befähigung und Bevollmächtigung: Interpretative Vermittlungen zwischen 

 allgemeinem Priestertum und empowerment-Konzeptionen in religionspädagogischer Perspektive, 
Grundlegung und exemplarische Durchführung (APrTh 81). Leipzig.

Domsgen, Michael. 2019. Religionspädagogik (LETh 8). Leipzig.
Liedke, Ulf. 2013. Menschenbilder und Bilderverbot: Eine Studie zum anthropologischen Diskurs in der 

Behindertenpädagogik. Bad Heilbrunn.

mailto:michael.domsgen@theologie.uni-halle.de


20
Ecclesial Futures – DOI: 10.54195/ef22184

20

Meyer-Blanck, Michael. 2012. “Ekstase und Bildung: Evangelium und Evangelien” in Bernhard Dressler 
and Harald Schroeter-Wittke (eds), Religionspädagogischer Kommentar zur Bibel, Leipzig, 404–12.

Nipkow, Karl-Ernst. 1978. Grundfragen der Religionspädagogik. Band I: Gesellschaftliche Heraus-
forderungen und theoretische Ausgangspunkte. 2nd ed. Gütersloh.

Rappaport, Julian. 1985. “Ein Plädoyer für die Widersprüchlichkeit: Ein politisches Konzept des 
‘empowerment’ anstelle präventiver Ansätze”, VPP 17 (2): 157–278.

Theunissen, Georg. 2003. Erwachsenenbildung und Behinderung. Impulse für die Arbeit mit Menschen, 
die als lern- oder geistig behindert gelten (Heilpädagogische Handlungsfelder in Schule und  Sozialer 
Arbeit 2). Bad Heilbrunn.


	Michael Domsgen
	Christian Empowerment and Secularity: Introduction to a Research Idea

