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TheevangelicalLausanne Movement defines anominal Christian as "a person who has not responded in repentance and faith to Jesus Christ as his personal Saviour and Lord"...[he] "may be a practising or non-practising church member. He may give intellectual assent to basic Christian doctrines and claim to be a Christian. He may be faithful in attending liturgical rites and worship services, and be an active member involved in church affairs."[1] AmericanReformed theologianDouglas Wilson disagrees with the category of "nominalChristian" and argues that all who arebaptized enter into acovenant with God, and are obliged to serve him; there is, therefore, "no such thing as a merely nominal Christian any more than we can find a man who is a nominal husband."[2] There are, however, "wicked and faithless Christians."[3]
According to data from the European Social Survey in 2012 show that around a third ofEuropean Christians say they attend services once a month or more.[4] More than two-thirds ofLatin American Christians and 90% ofAfrican Christians said theyattended church regularly.[4] Missionaries Patrick Johnstone and Jason Mandryk, estimate that 1.2 billion people are "nominal and non-practicing 'Christians'."[5] According to a 2018 study by thePew Research Center, Christians inAfrica,Asia,Latin America and theUnited States have high levels of commitment to their faith.[6]
ThePew Research Center studied the effects of gender on religiosity throughout the world, finding that women are generally more religious than men. Pew Research Center data in 53 countries, found that 53% of Christian women and 46% of Christian men say they attend services at least once a week. On the other hand, Christians of both genders in African countries are equally likely to regularly attend services.[7]
A Sunday Christian or Sunday morning Christian (also once-a-weeker) is a derisive term used to refer to someone who typically attendsChristian church services on Sundays, but is presumed or witnessed not to adhere to the doctrines or rules of thereligion (either actively or passively), or refuses to register as a church member. These members are sometimes considered to be hypocritical in how or what they practice[8] due in part to their confusion or cherry-picking how they live their religion.[9]
The ancestor term, "cafeteria Catholicism", was coined by E. Michael Jones'sFidelity Magazine in 1986. The first use ofCafeteria Christianity in print has been dated to the magazine,The Month, in 1992.
Another early use was byRichard Holloway in an interview inThird Way in September 2001.
You get cafeteria Christianity, a kind of shopping for ideas you approve of. They turned out to be right for the wrong reasons, because I think that once you admit that there are in scripture large sections that by our standards are not just inappropriate but scarcely moral – such as the justification of slavery...
Since the cafeteria Christian may be someone who wants "to reject the parts of scripture they find objectionable and embrace only the parts they like",[10] the term can be usedad hominem, either to disqualify a person's omission of a Christian precept, or to invalidate their advocacy of a different precept entirely.
Equated with "Christianity Lite", it is sometimes used to deride the mass-appeal subculture ofmegachurches.[11]
"Cafeteria Christianity" is a derogatory term to accuse other Christian individuals ordenominations of selecting whichChristian doctrines they will follow, and which they will not.[12]
The related term "cafeteria Catholicism" is a pejorative term applied to Catholics who dissent fromRoman Catholicmoral teaching on issues such asabortion,birth control,premarital sex,masturbation orhomosexuality. The term is less frequently applied to those who dissent from other Catholic moral teaching on issues such associal justice,capital punishment, orjust war.
Cafeteria-style means picking and choosing, as if "sliding our food tray along a cafeteria's counter".[13][14] The term implies that an individual's professed religious belief is actually a proxy for their personal opinions rather than an acceptance of Christiandoctrine. The selectivity implied may relate to the acceptance ofChristian doctrines, or attitudes to moral and ethical issues (for exampleabortion,homosexuality,racism oridolatry) and theapplicability of Old Testament laws to Christians.[15]
As the Christian version of "cherry-picking theology", it is seen as a result ofpostmodern reading of texts, where the reader goes beyond analysis of what requiresinterpretation, adopting an approach where "anything goes".[16]
InThe Marketplace of Christianity, economistsRobert Ekelund, Robert Hébert andRobert Tollison equate Cafeteria Christianity with self-generated Christianity, i.e. the religion of many Christians which "matches their demand profile" and "may be Christian or based in other areas of thought". They conclude that "Christian religious individualists have existed in all times."[17]
This is 'cafeteria Christianity', and it is worse than literalism. ... The cafeteria Christian simply projects his or her prejudices onto the text.
Yet a danger does still remain. It is the danger of "cafeteria Christianity," which lets people mix and match traditions any way they want, without discipline and without accountability. Unless we transcend cafeteria Christianity, our practices will be moresarabaite orgyrovague thanBenedictine.
Archbishop Hugo Barrantes Urena of San Jose, Costa Rica, told Costa Ricans in his Easter message to embrace the faith without conditions or short-cuts and to defend the life of the unborn against efforts to legalize abortion. The archbishop warned that "based on a relativistic understanding of the Christian faith and a conditional adherence to the Church, some Catholics seek to construct a Christianity and, consequently, a Church to their own liking, unilateral and outside the identity and mission that Jesus Christ has fundamentally given us."
