London: (By Hannah Chowdhry and Juliet Chowdhry) A surprising decline in the number of Pakistani-origin individuals in England identifying as Christians has puzzled researchers at the British Asian Christian Association. The anticipated doubling of Pakistani Christians in the UK was shattered by alarming statistics from the 2011 Census, revealing a drop from 17,118 to 12,327. When questioned about the reasons behind this decline, Wilson Chowdhry, Chairman of United by Faith, pointed out that the UK Census includes details for international students, a group many Pak-Christian figures might have belonged to. Between 2011 and 2021, the UK Government imposed stricter regulations on international students, eliminating appeal rights and mandating the return of students to their home nations for course or module changes.

Additionally, several educational institutions, which had facilitated access to courses, were blacklisted for fraudulent activities. Students, unaware of this, lost their finances for paid courses, and some, unable to afford replacements within the limited one-month period, unintentionally became illegal migrants. The legal changes demanding 50% upfront fees for the entire course, especially in fields like medical school with lengthy durations, proved financially burdensome for many Pakistani Christians.

Wilson Chowdhry highlighted another factor—the declining faith in the UK’s churches.

“Pakistani and other Christian communities are not exempt from the religious downturn witnessed in the UK. The younger generation, feeling unaccepted or facing disagreement on personal choices within church environments, has distanced itself. “Political and social stances of churches often are in contrast too what is being taught in schools, this has led many young people to have schism with the church.

Mr Chowdhry, added:

The prevalence of Sunday working schedules has posed a challenge for individuals seeking to attend church, a repercussion stemming from the enactment of the Sunday Trading Act in 1994, supplanting the Shop Act of 1950. The diminished church attendance was further intensified by the repercussions of the COVID-19 pandemic, as numerous individuals on the periphery of the faith have refrained from returning to church, along with their offspring. “These combined factors have contributed to a decreased likelihood of young people attending church.”

To conclude, he said:

“Furthermore, The Catholic Church’s sexual abuse scandal has disillusioned former Catholics, and individuals, seeking the freedoms of the West, have abandoned their faith due to boredom with perceived religious restrictions – this spiritual decline is observed across various faiths.”

Mr. Chowdhry astutely points out that many contemporary churches are grappling with an aging demographic, facing challenges in connecting with younger generations—a missed opportunity during the church’s more prosperous times. He emphasizes the urgent need for the church to awaken and initiate robust grassroots evangelism programs. To rejuvenate the church’s presence in the UK, he advocates for a return to addressing the fundamental needs of our communities. This involves implementing outreach initiatives and evangelism efforts that communicate the Gospel in the primary languages of new migrants, presenting the Bible in its intended context and elucidating its relevance in our contemporary world. Crucially, Mr. Chowdhry urges a shift away from antiquated religious practices, directing focus towards the transformative message inherent in the Gospel of Christ.

Mr. Chowdhry further surmised that the Indian Christian diaspora has nearly doubled during the same period. This could be attributed to the greater establishment of the Indian diaspora Church in the UK compared to its Pakistani-origin counterpart. Additionally, mixed marriages among Pakistani-Indian origin Christians, Pakistani-white, and Pakistani-black Christians are likely to contribute to the diversification, thereby reducing the number of individuals in England and Wales who identify specifically as Pakistani-origin Christians.

Juliet Chowdhry, as a Trustee for the British Asian Christian Association, expressed deep concern over the dwindling numbers of Pakistani Christians in the UK. She emphasizes the crucial need for leading Asian Christian Churches to proactively engage with the next generation, ensuring the continued accessibility of the Gospel within the diaspora.

Mrs Chowdhry underscores that the success of the Asian Church hinges on thoughtfully crafted outreach initiatives and fostering spiritual fellowship. She advocates for collective participation in instigating a positive change, fostering a genuine desire for the preservation of God’s word among the younger generation.

Importantly, she clarified:

“This endeavor isn’t about diluting the Gospel but rather reiterating the intrinsic value of God’s word and connecting it to the contemporary world. The goal is to present the principles of faith in a way that resonates with young minds, facilitating comprehension without confusion.”

Asian Diaspora Christians in England and Wales 2021:

Asian, Asian British or Asian Welsh: Bangladeshi                  Christian          2220    

Asian, Asian British or Asian Welsh: Indian                Christian          225935

Asian, Asian British or Asian Welsh: Pakistani                       Christian          12327

Other ethnic group: Arab                   Christian          13671

Mixed or Multiple ethnic groups: White and Asian   2          Christian          133944

Pakistani Christian Diaspora in England and Wales taken from 2011 Census:

country           All categories: Ethnic group    Asian/Asian British: Pakistani

England and Wales     33,243,175      17,118

England           31,479,876      16,728

Wales  1,763,299        390

A dataset was created for Ethnic group by religion by the Office for National Statistics at the request of British Asian Christian Association.