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Sometimes I let this blog get too ponderous, theoretical, and otherwise academic. I’m trying to enjoy my Christmas break but it takes awhile to break out of normal school rhythms. Last December, I wrote on some well known Christmas classics (Charlie Brown Christmas, Holiday Inn, Miracle on 34th Street) and tried to mine them for some new insights about sociology, evangelicals, and popular culture.
I’ve been thinking all year that there was probably something to be learned from A Christmas Story (1983) — Jean Shepherd’s reflections on growing up in Hammond, Indiana in the 1940s told in his book In God We Trust: All Others Pay Cash. I decided to re-watch our copy before TNT started their 24 hour marathon showing tomorrow. I noticed that it really hasn’t aged well. Too many of the vignettes are loosely connected and didn’t manage to convey the humor and pathos I remembered watching it with our kids every year. But it still tells a story that may help us understand the changes going on in the current “millennials and church” conversations.
If somehow you’ve missed the story up to now, it’s all about Ralphie. As he and his family are approaching Christmas, the primary thing on Raphie’s mind is “an official Red Ryder, carbine action, two-hundred shot range model air rifle”. It has a compass in the stock and everything. It’s the kind of gift kids dream of. But absolutely everything and everyone stands in his way, constantly telling him “you’ll shoot your eye out”. He has good friends, lives in fear of neighborhood bully Scut Farkas, has a father who swears and wins Major Awards, and a mother who is doing all she can to keep the family happy.
There’s a lot more. If you’re interested, it will be on TNT 12 times between 8:00 Christmas Eve and 8:00 Christmas night. Maybe you can catch it then.
Even though the story was written in the 1960s about events in the 1940s, it struck me that Ralphie as we’ve known him is a millennial. He shows up in the early 1980s and his story is full of millennial angst. Since it’s been on cable television every year since 1988, an entire generation has grown up with Ralphie and his quest for the Red Ryder.
Consider Ralphie. He grows up in this family that thinks it’s cute for him to wear his bunny pajamas he got for Christmas. What he wants is to be the sharpshooter who saves the world from evil. He lives in fear and awe of his father, who can’t see how his frequent profanity has influenced his son to become quiet fluent in cuss words (including THAT one). His father wins A Major Award (the infamous leg lamp) that he places in the front window for all to see. He’s proud of his achievement but is the only one who doesn’t know that the lamp is an embarrassment (which is why the wife “accidentally” breaks it).
Ralphie wants one thing. The one thing that would make him cool and accepted in his own terms. But every authority figure he meets seems bent on crushing his dreams. He tells Santa that what he really wanted was a football until he gets his courage up to tell what he really wants (and then Santa tells him he’ll shoot his eye out).
The neighborhood bully represents the fear of evil. A running bit throughout the movie has Ralphie and friends running from Scut Farkas to avoid the inevitable fight. One of the friends inevitably gets cornered until he cries “Uncle” and the others watch from a distance. Until the day when Ralphie can’t take it anymore. Suddenly he attacks Scut, swearing a blue streak while landing punch after punch.
In short, Ralphie feels trapped by his neighborhood, by his family, by the gap between his expectations and dreams and the conventional expectations. He has dreams but feels like they may never come to pass without something shifting. If they all understood what he’d do to protect the family against Black Bart, they’d all be forever in his debt.
Of course, at the end of the story (spoilers ahead for the two of you who don’t know how it ends) he gets the BB gun. He takes it outside to try it out and manages to have a BB ricochet and nearly hit him in the eye. It was just as they’d all said. Except that his mother keeps his secret and cleans him up. He pursued his dream and it almost went wrong, and yet he found his own way forward. In that moment, he finds his independent voice that isn’t defined by his family, neighborhood, and social structure.
This is where today’s millennial evangelicals find themselves. They’ve gone out into the backyard to try out some approaches that the authorities said were too risky. But they’re doing so with courage and abandon. Sometimes they get it wrong, but they are willing to stretch beyond past limits. Just like Ralphie, they love their family (even when they embarrass them). But they have a commitment to Christian faith to live out and simply pray that their families and churches make room for them.
[Adapted from the talk I gave to the incoming Freshmen at Northwest Nazarene University August 27, 2014]
You are in the midst of the second of four major life transitions. As a sociologist, I think about things like transitions and rights of passage. I’m going to look quickly at four such transitions. Today marks the start of the second transition but I’m going to push your focus to the fourth.
Many of you had the first transition at least 13 years ago right about now. If you went to kindergarten, there was a time when your parents explained that you were about to go to this thing called “school”. School is a place where somebody else controls your time, people evaluate your achievement, and someone not your parents has authority to tell you what to do. If you went to pre-school, you got an early introduction to these lessons. If you were homeschooled, you’re jamming the first two transitions into one big change.
You just came through orientation, so I don’t need to spend a lot of time on the second transition. Still, this is a huge transition. You don’t have parents checking up on you, you get to meet folks you’ve never met before, you become responsible for your learning. There is a tremendous tension between your newfound freedom and the discipline necessary to be successful. Remember, everyone else who started with you is on a steep learning curve. If they seem to have it together, they’re just better at pretending.
The third transition is the other bookend to what you are currently going through. For most of you, in three years and nine months, you’ll put on gowns and celebrate your launch into the world beyond college. It’s not “the real world”. This is all real. But it is a matter of moving from a supportive community where you are known and people have your back to a world where you will make your own way. You’ll find a job (the first of many) and begin to sort out what real adulthood looks like (which may take another 6-8 years).
The fourth transition is one that we don’t talk a lot about because it doesn’t have the same defining markers as the others. There is no special recognition and no ceremony. You won’t put pictures on whatever social media is by then. But it is the point where you have fully grasped your sense of calling and purpose. This may not come until you are between 35 and 50. But it is the point when you’re contribution to the larger world is established. Frederick Buechner calls it “the place where your great gladness meets the world’s deepest need.”
The Christian University Journey is aimed at the fourth transition. This is the heart of Christian liberal arts education. We are concerned with not just what you can do but with who you are when doing it. We want you not just to know how to do a job but how to process what to do when the rules of the game change. We want you not just to tell people you love Jesus but to see your understanding of what it means to be a Disciple to be the plumb line that gives you stability in a changing world.
It is tempting to focus on what needs to happen to meet graduation requirements. We in Higher Education worry far too much about checklists and majors and requirements. If there’s a bad guy in my book, this is it. To blindly follow the checklists, make sure you check the right boxes, but not to take away important lessons from the experiences you have is to waste a lot of time and a bunch of money. If you focus on checking off the boxes, it means that you only need to get C grades and do minimums. If you are really committed to what college offers you and stay in communication with others, you’ll cover the checklists along the way.
Over the last decade in Christian Higher Education, we’ve had many more conversation about jobs. This is something your parents were concerned about. They certainly don’t want you to spend all this money for college and then move home to live in their basement and play video games. Actually, that image of you in the basement is highly offensive and doesn’t do justice to either you or your school. The stories of unemployed college graduates are largely overblown and based on anecdote. It may not be the career job, but people in your generation are willing to be patient while looking for the “right” position. The actual data shows that you not only will find work but that you will make over $800,000 more than someone who didn’t go to college. Some of that is because the economy has tanked for those with only a HS diploma. But it’s also because you develop valuable skills and orientations. The job canard is just like the degree one. Focus your attention on your own growth and learn how to explain that to others and jobs will follow.
Instead, take an active stance toward your learning. Let me give you a hint about laptops and cell phones. Your professors know when you are taking notes and when you aren’t. Classes have a natural rhythm and points are evenly spaced. When you are looking at your screen and clicking away out of rhythm, it’s clear that you’re on the internet. But the more general issue is to bring all of your attention to class. Seriously try to do the reading before class. Even if you didn’t get all of it, familiarize yourself. Ask yourself questions. Make mental connections to other things you’ve read. Talk to your faculty member after class. In short, invest your time in your classes and it will pay dividends. Even classes you aren’t crazy about will be the source of connections you’ll use later in other classes or papers.
When you look at your educational experience as something that’s preparing you for the long term, you take a different approach. You may not keep all of your textbooks (they are expensive, after all). But the ones that were especially meaningful should be part of your ongoing library. You’ll find yourself returning to them in future years. Think about what you learn in each of your classes that you want to hang on to. Connect the dots as if you had strands of yarn that show the significant linkages discovered along the way. If you can practice describing those linkages and what they meant to you, graduation and jobs are a natural byproduct.
You are key to the future of Christian Colleges. The world is changing and your generation is key to what’s going on. So while you are on a journey, so is the rest of Christian Higher Education. If you follow the news and check on the internet, you know that we’ve entered a Post-Christian period. No longer are we in a culture that presumes Christian guideposts as the default position.
David Kinnaman, president of the Barna Group, has said that your generation is “discontinuously different” from earlier generations. There are many sources in sociology that confirm his data. Your generation is constantly connected, keeps friends from diverse backgrounds, has grown up with values of tolerance, and is frustrated with business as usual. You have remarkably potent hypocrisy detectors.
You look for authenticity and community while struggling with your own personal identity questions. You’ve grown up in a world very different than the one I grew up in. These are hard questions for your grandparents and maybe your parents. But much less hard for you.
In spite of all the challenges of the economy, jobs, government, the church, and culture, your generation is remarkably optimistic. Far more so than earlier generations. You see the culture as improving and opportunities as expanding .
All of that gives you insights into what is going on that your Christian University needs to hear. As I’ve written before, you are the canaries in the coal mine of our culture. You represent modes of thinking that will be dominant over the next twenty years. Christian colleges need to hear from you but recognize that they will change far slower than you might want. Resist the temptation to disengage. Have honest conversations with school leaders recognizing that change can be hard for everyone. It’s critically important.
We are all part of the tapestry of God’s Kingdom. So what does it mean for all of us, students and professors alike, to be pursuing God’s leading in our lives academically, socially, and spiritually? It means that we aren’t alone. We impact each other. That’s why settling for box-checking or job-hunting is so disappointing. It’s not just you that get’s shortchanged. It’s all of us.
Think about the Toy Story movies, for example. Woody and Buzz may look like the stars, but they are all influence by each other. And that influence means that they are all responsible for what happens to each one. That’s the heart of Christian Liberal Arts education. While working on your own stuff, you are bringing others along. You are figuratively holding hands, just like at the end of Toy Story 3.
That means that God’s Kingdom is built by people being obedient to the Holy Spirit’s leading as we engage each other’s stories in order to help them become what God has implanted. Together we are working on God’s behalf, not only to pursue our own goals and dreams, but to advance his Kingdom wherever we find it.
Welcome to the first step in this exciting journey we call Christian Liberal Arts. You’re in for a wonderful ride!
I have been focused on millennials for several years now. In part, it’s an outgrowth of what I do for a living. Teaching Christian college students over three decades, I’ve been aware of how their interests and positions have shifted over time.
As I’ve examined these shifts sociologically, I’ve been struck by how a number of different sources seem to converge in telling separate aspects of a larger story. There is the perspective of Jeffrey Jensen Arnett, who sees the 20s as a period of Emerging Adulthood. This correlates with changing attitudes toward sexuality and later ages of marriage. It corresponds with a remarkable increase among millennials in likely to report no religious affiliation and a decline in traditional religious commitment. It shows up in the polling from Gallup and Pew that shows a truly remarkable shift in millennial attitudes toward same-sex marriage even over a two year time span. It shows up in David Kinnaman’s work on the previously religious who see the church as overly judgmental, anti-science, anti-gay, and anti-doubt. It shows up in a generation whose economic prospects look very different from early generations, who may live at home for a season, but who seem more optimistic about future. It shows up in a generation that is more digitally adept than any before it, sifting information from a variety of sites and testing claims (even fact-checking sermons!).
As David Kinnaman puts it, this generation is “discontinuously different“. That difference deserves to be taken seriously.
So it baffles me when I read articles from leading religious figures arguing that there really isn’t anything to these differences. Or, if there are differences, it’s because the church has not been sufficiently firm on key issues. I saw a tweet today from Dr. Russell Moore of the Southern Baptist Convention saying “the myth of the Liberal Evangelical Millennial is exactly that.” Others have pointed out that this depends upon what the meaning of liberal is (or, what the meaning of Evangelical is).
I grant that evangelical millennials don’t exactly mirror their general millennial peers in the issues I summarized above. By and large, they will skew somewhat more traditionally. But they are responding to the same social patterns, internet presence, and general anti-institutionalism the entire generation is responding to.
Here’s another example. Earlier this month, Rob Swartzwalder wrote a piece called “Why Younger Evangelicals Are Leaving the Church: Some Arguments Against the Conventional Wisdom“. To his credit, he recognizes that there has been some backlash among millennials against overreaching statements by conservative leaders. He also observes (quoting Bradley Wright) that we’ve seen younger people leave institutions before. He responds to a straw argument in a piece Carol Howard Merritt wrote four years ago about the impacts of sexism, intolerance, and conservatism. But he centers in on other reasons why evangelical youth might be leaving the church.
1. Evangelical churches try so hard to be palatable and relevant that we become distasteful and irrelevant.
2. Evangelical leaders too often don’t preach/teach on the essential doctrines of Scripture because of their lack of confidence in the power of God’s Word to transform and because they don’t want to offend.
3. Evangelicalism has failed to articulate and advance the biblical view of human sexuality.
4. Our youth have been raised in an era in which personal autonomy is seen as the greatest good and in which revealed truth is seen as malleable.
In short, the solution to preparing today’s evangelical millennials to be faithful Christians is to go back to old separatist patterns of rhetoric.
I just finished Paul Taylor’s The Next America (pictured). Taylor, president of the Pew Research Center, summarizes a vast array of data on the generational differences separating the four living generations in America: Silents, Boomers, Generation X, and Millennials. One of the subtexts of the book is the inherent competition between Boomers and Millennials, especially in terms of economics, jobs, and social security.
He distinguishes, as do many excellent sociologists, between three different factors shaping generational differences: Life Cycle Effects, Period Effects, and Cohort Effects. For example, the first looks at how all 18 year olds of any era handle transition from parental structures. The second, looks at pivotal events that affected all generations (e.g., JFK assassination, Moon landing, 9/11). The third, which is his primary focus, examines how the social milieu surrounding a generation coming of age differs from those that came before.
Taylor’s book is very good. While we won’t have a great war over social security (because relationships trump policy for millennials), there are intractable changes afoot. And like social security, this will pit Boomer priorities against Millennial priorities.
If we keep characterizing this as a zero-sum game, there will be no winners. Instead we’ll see increasing populations shifting into the “religious none” category (which has lost its social opprobrium).
Why would religious leaders be so interested in denying the reality of millennial change? I’d suggest a couple of reasons.
First, having denied the ways in which the church has responded to culture in the past, they hold an exaggerated view of constancy. I’d argue that the entire “seeker-sensitive” movement was a direct response to the suburbanization of baby boomers who weren’t affiliated with evangelical churches. To legitimize millennial culture change is threatening to worldview arguments. It confuses life cycle effects with the other factors.
Second, their view of orthodoxy is maintained by stereotyping the younger generation rather than engaging it. I don’t know exactly what Moore meant by Liberal Evangelicals. With such a fuzzy label, he may be speaking of some group other than the evangelical millennials I know on the internet and in real life. But rhetorically, he’s able to say “they aren’t all like that” without responding to the very real shifts that are going on.
Third, as I’ve been writing for some time, the millennial generation privileges relationship over abstract principle. This embrace of diversity is disruptive to systematic approaches to apologetics. Hence, the retreat to slippery slope arguments. This is the key to the cohort effect.
I’m the first to admit that millennials are a diverse bunch. “They really aren’t all like that.” But their understanding of and commitment to diversity is the secret to their strength. It is in the messiness of that variability that God is moving.
To my colleagues who are concerned about excesses of the millennial generation, I beg you to engage the dialogue in open ways and leave behind the stereotyping and demagoguery for authentic engagement. I hear some of my evangelical millennial colleagues calling for that kind of open dialogue that leaves behind labeling and name-calling. This is a very encouraging sign and provides us with an opportunity to be the church at work.
Sometimes the internet takes me interesting places. I’m just sitting here, trying to think of how to structure this piece that’s important to me. As I try to find graphics to illustrate my thinking, I happen across one of the serendipitous moments that brings together everything I was thinking.
Honestly, I just wanted a picture that communicated fearlessness. But the picture at the left led me to the website of the Case Foundation (chaired by Steve and Jean Case, formerly of AOL Time-Warner) and their Fearless initiative. Looking deeper, I discover that they had just given $100,000 to Georgetown’s Global Social Enterprise Initiative. But that led me to a new story about the creation of The Beeck Institute for Social Impact and Innovation and its new director, Sonal Shah. Two twitter friends had happily posted of Shah’s appointment but the import was lost on me when I read it this afternoon.
I’m happy for Georgetown. I really am. But the instruction to be fearless, take risks, be bold, fail forward are things Christian Universities can and should take seriously. Consider this quote from Jean Case from the Washington Post story linked above:
“When the millennials look at the world, they see daunting challenges that have dogged us for a long time,” she said. “This generation says, ‘wow, these are big problems, what’s the best way to find new solutions?’ And they don’t think in the old-style ways.”
She’s right, of course. This generation is looking to engage the broader culture in ways that are markedly different from prior generations. As I’ve written before, it is incumbent on Christian Universities to take bold steps, to risk conflict and criticism in order to free up our students to address the key questions that lie before the evangelical church.
One of the challenges of Christian Higher Education is that the academic sphere can often take a back seat to other elements of university life. Its not anti-intellectualism per se. It has more to do with the historic difficulty of competing with our research peers. We had fewer PhDs, hardly any research support, too many classes, few graduate programs, and so on. So the positioning of the university often seemed to involve life-long friendships, possible mates, rousing chapel services, and floor Bible studies. Yes we have classes too but we didn’t know how to talk about those.
Not surprisingly, that has made us overly defensive about tuition costs and student loans. We’ve tried to avoid the fact that the kind of transformation that Jean Case is calling for requires risk. There are those who claim the risk isn’t worth it, that degrees are overhyped, or that college degrees are interchangeable. That’s why a recent study sponsored by the American Association of Schools and Colleges was so important. They found that over the long run, liberal arts graduates outperformed their more technically oriented colleagues in both earnings and positional authority. Any gaps that existed in the short term were overcome due to the stronger critical thinking, problem solving, and communication skills of the liberal arts grads.
Last week was Marx week in my sociological theory class. We were talking about alienation as the separation of work from meaning. Naturally, I turned the conversation to student learning and explored the ways in which the structure of higher education isolates student creativity (because the means of production favor mastery). Moving from that to a liberated approach to learning (as in liberal arts) requires upsetting the powers-that-be.
In another class this week, we spent a little time debriefing the Ham-on-Nye debate. It provided a sharp contrast to how G.K. Chesterton engaged those atheist friends like H.G. Wells or G.B. Shaw who disagreed with him on faith matters. He maintained friendship but was willing to banter on important issues. I think the class got the point — they generally saw the Creation Museum debate as a sideshow that didn’t lead anywhere.
A conversation with another group of students illustrated the need for fearlessness. The topic was a perennial one I’ve heard since I started teaching three decades ago: open hours. The students weren’t asking new questions, but they were asking with new insights. Who were the donors or trustees that were afraid of dealing with issues of romantic relationships? What generation were they from? There was a political tone (in terms of leveraging positive change) that was eye-opening.
Read the Chronicle of Higher Ed or Inside Higher Education and you come across the same arguments over and over. We need to move to competency-based education. The future is in non-traditional students. Three year degrees will be the rage. More vocational-technical training is called for. Lower costs and forgive debts. More adjunct instructors. Fewer administrators.
In my judgment, none of these take us very far because they ignore the central questions. How have we prepared students to engage the issues they’ve inherited from us? What factors contribute to their growth? How have they learned to deal with complex issues that are politically fraught?
Last week, Kent Barnds, an administrator at Augustana College in Illinois wrote this intriguing piece in Inside Higher Ed. Frankly, I think his prescription could have gone much farther but his diagnosis is in line with my search for fearlessness. He asks some good questions:
We need to ask ourselves: Why is the residential campus experience of utmost importance to a contemporary undergraduate education? We must identify the sorts of learning that can only occur in such a setting, and validate, or better identify, the learning competencies that occur outside the classroom on a residential campus.
For my money, he makes too much of the inside-outside distinction of the classroom. The real issue, as I see it, is to empower the students themselves to ask the right kinds of questions and for the institution to be brave, to risk failure, and to engage messiness just to see where that takes us. I think that’s what the Case Foundation means by failing forward.
I’m still working this out, but I think I can begin a list of questions students would engage if we’d let them. I hope my readers will add to my list.
1. How do we engage questions of sexuality in this complex world? More pledges and platitudes are not sufficient for a generation that has sexuality permeating the culture. “Just wait” will be an increasing challenge for these students who, if they follow trends, won’t marry for another 5 years after graduation.
2. How do we have conversations about alcohol? Can we dispense with slippery slope arguments and acknowledge the normality of alcohol in the evangelical world? What steps can we take so that students uncover the space between teetotaling and binge drinking?
3. How do we engage complex political questions? What can our students teach us about how they view issues of poverty and human trafficking? Why are they so much more engaged and passionate about the topic?
4. How do we reconcile a vibrant faith with scientific literacy? What’s the role of technology? Is everything progress?
5. What does a simple lifestyle look like? Why are my students attracted to intentional community and what does that suggest about a consumerist society they engage?
In each of these questions and many others we could suggest, the key will be for us to have the courage to let them explore their answers. If we’re bold enough, they just might lead us to where we all wanted to go in the first place.
Something curious has been happening in my social media feeds. Some of the young evangelical writers I follow are frustrated. Many are tired of the constant combativeness when they try to express concerns about past positions. Others simply find it too hard to be part of a church that focuses on Duck Dynasty, Chick-fil-A, Paula Dean, Mark Driscoll, Ken Hamm, and so on. They are naturally reacting to name-calling, vitriol, and trash-talking on behalf of “bible-believing Christians”.
I’ve seen a confluence of writers put together pieces about new year’s resolutions to avoid getting sucked in to the back and forth. Even those get attacked for being wishy-washy. I fear that this weariness of combativeness and the focus on the wrong issues (like calling Pope Francis a communist), will simply encourage young-ish leaders to give up on the evangelical movement.
Last night, I saw a series of tweets on why these leaders are giving up on evangelicalism. The Duck Dynasty controversy (I still think it was contrived) brought out folks who were willing to support “biblical values” while tolerating racially insensitive (at best) speech and implausible and inelegant connections between homosexuality and bestiality. And those leaders I’m thinking about said, “if that’s what it means to be evangelical, I’m out”.
I’ve written before about the evangelicals focus on boundary maintenance that will bridge no quarter when it comes to defending favorite positions. It’s easy to see. Rhetoric falls back to simply “Defending the Bible”. I was part of a thread today on how young people respond to evolution and was troubled that some folks weren’t even willing to engage the discussion without saying that the young people were at fault for not holding to “the foolishness of God” against “the wisdom of the world”. Such talk simply adds to the tendency for young people to leave the evangelical fold (and I fear, faith altogether). But my purpose tonight isn’t to address those evangelicals manning the barricades. I want to speak to those who are feeling pushed outside the walls.
My message is in the title: Don’t Go…We Need You.
It is your discomfort with the status quo that will promote change. It is your asking questions and making clear that you won’t put up with this past behavior that is a prophetic voice.
I’m not saying you have to attend the church with the worship band and the fog machine and listen to the sermon-series-soon-to-be-a-book (when the staff finishes it). Feel free to go to the mainline church for awhile if you want some structure without all the name-calling.
But don’t give up on the evangelical movement. You’re too important. The future of evangelicalism depends upon those who are able to testify to faith in Christ in the midst of a complex, postmodern, pluralistic world. We’ll need people who are articulate about their concerns, who can see multiple sides of an issue, who are willing to tolerate some ambiguity, and can help craft answers that are scripturally sound (in the grand arc of scripture) and contextually appropriate.
I’ve been reading Molly Worthen’s Apostles of Reason. I’m a little late to the game as a number of other bloggers have done a wonderful job of responding to the book. I’m only a third of the way in, but I find it right on target in terms of evangelical institutionalization. In the part that I’ve read, two things stand out in stark relief.
First, the convergence of a biblicism and Americanism have roots in the very foundations of the evangelical infrastructure as it formed 50 years ago. I had always known that Harold Lindzell had written a book on the biblical defense of the free enterprise system, but I hadn’t know how much anti-communism and economics were a part of the early story. As N.T. Wright, Walter Brueggemann, and many others, have pointed out such a focus on power is an expression of Empire when Christ set about to build a New Kingdom.
You young evangelicals who were not raised during the cold war can speak to the worldview assumptions that framed the development of evangelicalism. It’s not part of the Gospel. It’s what my former pastor called “Jesus with condiments” – take some Jesus and add whatever you like. We need voices that will say, “Wait a minute here! We’re not celebrating the Kingdom; we’re celebrating the American middle class values of the 1960s!” (which is why I’ve been returning to Bellah’s civil religion in the last month).
A second takeaway from the first third of Worthen’s book: alternative voices were always present during evangelical institutionalization. Certainly too many of them may have been too focused on their own denominational issues. But there was NEVER “one way to be an evangelical”. Wesleyans, Anabaptists, Restorationists, Pentecostals, and others have always been trying to express a less-combative style. It would have been better if they had been included in the initial organizational circles and it’s true that they may have rightly felt pushed out of the conversation. But there is not a monolithic voice of evangelicalism with a “take it or leave it” response required.
I want my evangelical colleagues who are wavering to recognize that there are many others who have been trying to reframe evangelicalism in ways that allow us to address today’s pressing issues (pretty much Kinnaman’s list of millennial concern: science, same-sex marriage, dialogue, doubt, tone, and patriarchy). We need your voices to stay engaged because it is your work that will help shape the coming generation.
I shared this image in October. It is an graphic showing Thomas Kuhn’s Structure of Scientific Revolutions. It shows that what looked like a dominant paradigm is regularly challenged by new ways of thinking. The establishment is not nice to those making the challenge. But over time, as new evidence emerges, it becomes clear that the new paradigm is more elegant, more correct, more reflective of reality than the previous framework. It becomes the new paradigm and things start over.
You, my Facebook and Twitter friends, are the voices that have challenged the dominant paradigm. It’s hard for them to put up with your criticisms and concerns. (Unfortunately, the people who have written that they are going to try and be kinder are NOT from the dominant paradigm).
But you must continue to work out what it means to be evangelical in these complex times. If you don’t, all we’ve got is the combativeness and insensitivity that we’ve had for too long. Then the witness of the church as the Body of Christ is at risk.
If you leave because of your concerns about the dominant paradigm , you run the same risk that faced the dominant group with concerns over public schools. If public schools were secular and people of faith left, the result is a self-fulfilling prophecy. Hang in there. We need your voices in the mix.
One final thought. All of us closer to my age have a responsibility to run interference for these younger voices. We must find ways of legitimizing their questions and calling out those trolls and leaders who make sport of demonizing them. For those around sixty who’ve been part of the evangelical movement for years, we need you too.
Together we can find the new paradigm while maintaining faith commitments in ways that are responsive to contemporary society. And celebrate the Kingdom of God in the process.
[My final contribution to the Respectful Conversation project in which we each have to stake our own positions on “The Future of Evangelicalism”. I had to cut things out and leave things unsaid to fit the 1200 word limit. Following a trend from DVD’s where the director puts back scenes cut for time, here’s an expanded version. Additions are in red.]
Being part of this Respectful Conversation over the past seven months has been invigorating. It’s required me to look for themes in the writings of my collaborators and commenters, to uncover where the defining questions lie, and to apply my sociological imagination toward making sense of contemporary American Evangelicalism. The process has required me to reflect on my own argument as I imagined others reading it and to be far more attentive to major shifts in contemporary religious discourse. Knowing that I had to stake my personal claim in December hopefully sharpened my thinking.
1. What is your vision for the future of American Evangelicalism?
My June post made reference to James Davison Hunter’s To Change the World, in which he contrasts differing views of connections between evangelicals and the broader society. After reviewing “Purity From”, “Relevant To”, and “Defensive Against” (which was my reference), he ends by calling for “Faithful Presence”. This simple notion is profound in its implications. He says that Faithful Presence “is an expression of a desire to honor the creator of all goodness, beauty, and truth, a manifestation of our loving obedience to God, and a fulfillment of God’s command to love our neighbor.”
While there are a variety of voices competing for dominance in American Evangelicalism (and religion more broadly), I believe that the next decade will see an outbreak of Faithful Presence over more combative views of faith and culture. Some of this stems from changes we’re seeing in the faith of millennials. Even those who haven’t left the church are seeing the faith-culture relationship in very different ways than their parents and grandparents. They are far more aware of their identity as strangers in a foreign land who are trying to live as citizens of the Kingdom of God.
These shifts are not limited to the young. There is a parallel shift happening in the lives of many senior citizens. Looking back on the harshness of their culture war rhetoric and legalism, they now wonder if it was worth it. You won’t find such reflection in those whose living depends upon being firm and dogmatic, but you will find them in nearly every congregation.
It’s entirely possible that the short term will see more combative language from many quarters. To quote former Vice President Cheney (though he was overly optimistic), “we’re seeing the last throes of the insurgency”. If the past four decades of American Evangelicalism has been defined by the power dynamics of culture wars, it’s going to be hard for major players (and their intellectual heirs) to simply give up the fight.
Over the long run, however, the posturing and argumentation of the former style will prove no match for the honesty and humility of Faithful Presence. This is because the Defensive Against posture must rely on overstatement, generalization, and politicization while Faithful Presence depends on old-fashioned testimony. To tell one’s story of faith in the midst of complexity yields an authenticity that is beyond reproach. In an age suspicious of posturing and hungry for relationship, one’s story has a power very different from the kind we’ve been chasing in the past. The power of story speaks out of experience in the midst of complexity and uncertainty. It says, “I believe even though it’s not always easy”.
Such storytelling has the potential for building community because I don’t stop with simply telling my story. I listen to yours as well. And together we listen to a third. Along the way, we become aware of our own uniqueness but that it is set against the backdrop of the Larger Narrative that includes us all.
2. What do you see as the major challenges and opportunities we face?
There are two major challenges to my vision of an evangelical future: one external and one internal. The external challenge is the legacy of Christendom and Constantinianism. A belief that somehow America and Christianity were co-mingled often has led us to believing that our task was to promote a particular form of society. These attempts created a perception of Christianity as pursuing a religiously oriented vision of a moral society gained through the influence of political power. The attempts to control outcomes become trigger events for pushback from secular audiences with accusations of superstition and desire for theocracy that cut across the ethos of a pluralistic culture. These issues become part of the larger drama of charges and countercharges between evangelical public figures on the one hand and neo-atheists on the other. In fact, both groups thrive on such charges. That’s why we make news from the isolated school principal who bans Christmas Carols. It’s why we fight zoning decisions on the proper citing of mosques. It’s why we fight over civil decisions regarding conditions for marriage.
Somehow, we need to gain a better sense of perspective. At the very least, we need to pick battles more carefully. Every request for a Facebook “like” don’t need to be liked. Every e-mail claiming outrage isn’t of the same weight. We need to let stuff go to break the hold of Christendom — because it’s had far more impact on evangelicals themselves than it has had on the broader society.
This is buttressed by a more internal challenge: the cognitive frameworks defined by the idea of Worldview. Fifteen years ago, Christian Smith argued in American Evangelicalism: Embattled and Thriving (1998) that evangelicalism developed a subcultural identity based on being under assault from secularism and liberal Protestantism. In fact, too much of evangelicalism’s history has been a struggle to define itself as “not those other people.” This cognitive strategy is a never-ending effort at managing the boundaries that I wrote about in my last post. There’s always another group. to contrast. I’d suggest that this attempt to remain separate relies on specific forms of scriptural argument and educational philosophy. Christian higher education has been particularly susceptible to such definitions of other. However, it is a tenuous position. As Hunter observed in his book on Evangelicals sixteen years earlier, the realities of the modern world and the desire for acceptance or influence make separatism harder to maintain. Hunter had argued that modernity presented a quandary for evangelicals as we deal with diversity and become educated and successful. I’d go even farther. Our very success as power-brokers and cultural-influencers has changed our cognitive identity from being misunderstood or marginalized to believing we know best.
These two conditions are especially threatened by the dynamics of social change. The political vision is expressed in concerns over loss of control (even if control had never really been in reach). The worldview vision sees every shift in attitude or new interpretation as the beginning of the slippery slope toward worldliness. Both of these get caught up in concerns about secularization, the idea that we are seeing religion removed from the public sphere. This view was popular in sociology 50 years ago, thinking that religion would fall away (there’s some leftover Comte in that). But research in the sociology of religion over the last half century shows the secularization thesis generally unsupported.
But much has changed in the last two decades. The younger generation seems more willing to maintain diverse views due to their connection to social media. They have not left their past friends behind in pursuit of Christian enclaves. They’ve wrestled with diverse positions their who lives. Some expressions of postmodernism allow a focus on dialogue arising from one’s clear values without arguing that values are social constructions. Increased concern for those who are powerless (the poor, the trafficked, the innocent) prioritizes compassion over being right and separate. There is a sense of pragmatism that persists. Heightened levels of education within evangelicalism have allowed a more complex view of engagement with those outside the subculture.
All of these shifts present an opportunity to rethink cultural engagement that allows faithful Christian testimony while avoiding the political name-calling of the Christendom argument or the isolation of the worldview argument. Rather than adopting the incorrect assumptions of secularization, it actually creates a tremendous opening for Faithful Presence.
3. What steps should American evangelical Christians take to respond to these challenges and opportunities?
One key changes necessary is to learn to be honest about our real situation. In recent months, Missio Alliance has posted a series of blogs about “The Scandal of Evangelical Memory”. These point out the ways in which we’ve told ourselves a history that isn’t complete. Two related points of argument come from careful histories, which separate our imaginings from what really happened. Consider two examples of how telling the real story frees us up to engage in new ways. Edward Larsen’s Summer for the Gods (1997) documents how the Scopes trial unfolded in ways very different from how we’ve told the story. Dayton’s reply to an ACLU ad looking for a test case (with Scopes at the table) was one of the biggest surprises for me. Bryan’s views would cause trouble for young-earth creationists. To be able to tell the real, complex story keeps us from creating shibboleths that fit on bumper stickers or Facebook memes. An even timelier example is found in Robert McKenzie’s excellent new book about The First Thanksgiving, which documents both the real history of the Pilgrim settlers and the ways the fictional communal dinner was used to support later American values. It’s important to know that the Pilgrims didn’t come to America primarily for religious freedom (they had it in the Netherlands). They came as part of economic development that fit their own needs. The big dinner with the Native Americans is largely a creation of historical fiction (McKenzie observes that they didn’t have tables, or forks, or serving plates, and probably didn’t eat the fast-running wild turkeys). We layered a set of American individualistic assumptions on top of little-known historical events and used the fiction for our own ends.
A second key is found in changing the way we use scripture as a point of argument. Ken Schenck argues that there is great value in focusing on the broad common themes of the scriptural story rather than on the verses that divide. This is a very Wesleyan approach to scripture and has much to commend it against proof-texting. Schenck correctly argues that we pick contentious verses as argument-enders instead of advancing the full Gospel story. Rather than focusing on a radical message that gender and status aren’t important in the New Kingdom (a theme running throughout the New Testament), we pick out a verse about women’s roles in leadership and allow that single verse to trump all else. We need a better narrative of scripture.
A third key is related to the history piece. We must take responsibility for harm we’ve done both institutionally and individually. The evangelical church has taken stances in the past that were on the wrong side of history. In other times, we may have been right but caused harm when doing so (I’m thinking of the shaming of women at abortion clinics who were already suffering enough). Then there’s the impact of our strong-armed evangelistic tactics. I’ve been amazed over the years at the high percentage of people who’ve had an overzealous cousin confront them over eternal destiny while waiting at Grandma’s buffet table to get more stuffing. Some people carry deep scars from what the church institutionally and individually has done to them. Most are not longer in the church. Those that are still there present an under-developed faith because they never want to be mistaken for Cousin Tony. To pursue the vision I’m proposing, we have to find a way to acknowledge, repent, and atone for the harms done. It may not be as dramatic as the Reed College scene in Blue Like Jazz when Don Miller and friends apologize for the church’s actions, but it’s in the right direction.
A fourth key relates to Christian Colleges and Universities. Guarding against secularism and secularization aren’t our key reason for being. What is far more important is to stand with our students as they figure out their stories, informed by history, literature, biology, physiology, or sociology, and add those stories to the rich mix that is modern society. As I’ve written before, we have a unique ability to see faith and learning as wholes and not as enemies. We must help our students live that out if we are to have fewer of them carrying deep scars and/or leaving the church at the end of their four years of school. We can and must help them (and their parents and pastors) navigate this complex postmodern culture.
Finally, and most importantly, we need to find our way to trust the Holy Spirit to lead. This is part of the public’s interest in the recent actions and statements of Pope Francis. Hardly a day goes by that Francis doesn’t say or do something that seems to reflect a paradigmatic shift in the entire Roman Catholic establishment. If this is happening in an institution as complex and tradition-bound as the Roman Catholic Church, it can certainly happen in Evangelicalism if we’re open to it. On Weekend Edition Saturday, Father James Martin was on NPR talking about the pope. Scott Simon asked if the College of Cardinals were expecting these changes from Francis. Father Martin responded, “it shows you once again the power of the Holy Spirit. The Holy Spirit does what the Holy Spirit wants to do.”
There is no better hope for the future of evangelicalism than that.