Tag: Barna

First Step: This Time It’s Different


One reason I’ve followed the whole “millenials leaving the church” discussion is because it’s directly related to a central theme of my book. Many of the responses to the millennial debate have either focused on  personality characteristics or life cycle issues. The former argue that millennials are entitled and narcissistic, so they are unhappy because the church doesn’t meet their unique needs. The latter argue that all young people are estranged from religion but tend to return once they’ve married and had children.

I believe both of these positions have missed the central question surrounding millennials — that they’ve grown up in a remarkably different culture than earlier age cohorts. The confluence of their cultural location with their questions about faith suggest the need for real changes in Christian education.

The third chapter of the book addresses the changes  social scientists have documented in recent years about today’s young adults. The chapter has informed much of what I’ve written in this blog. The first entry attempted to argue why these changes are important to Christian Higher education. I won’t repeat all of the argument here: today’s young adults are marrying later, have a less traditional commitment to institutions, are affected by Moral Therapeutic Deism, and have remained connected with diverse groups of others.

The culture they grew up in is what David Kinnaman calls “Discontinuously Different”. They were eight on Septermber 11th; they heard over and over that the world had changed. They grew up not only seeing gay characters on television, but they have known gay students throughout their schooling. They see science as a significant part of modern life and don’t see it as a threat.

The most important issue is that they’ve grown up in a culture where matters of faith were things that one had to nuance. Not everyone around (except in some Christian high schools) assumed biblical authority or religious orthodoxy as a given. That’s the significance of the chart above from Putnam and Campbell’s American Grace. It shows the percentage of 18-29 year olds who are identify as evangelicals or as religious nones. In a relatively short twenty years, the relative strength of evangelicals gave way to nones. In 1995, evangelicals had a 7% advantage over nones. By 2010, nones were up by 10%.

Millennials with faith commitments are looking for ways of engaging their questions without retreating from the broader culture. This is why the Barna research centers on concerns about science, doubt, homosexuality, cultural acceptance, and power. Our students are struggling to stay engaged with their culture while maintaining their Christian voice.

If Christian universities find the means of adjusting to these students’ concerns, we will play a central role in the culture unlike anything we’ve ever dreamed. If, on the other hand, we ignore these changes we’ll wake up one day irrelevant to the broader cultural dynamics.

Today’s Christian University Students

I’m launching this blog as a means of exploring issues within the realm of higher education and the popular culture that directly impact how we think and act as Christian educators. Over the course of my more than 30 years in Christian Colleges and Universities, I have seen a marked shift in my students. This has been true since roughly the beginning of the 21st Century.

In my experience, Christian Universities have been slow to respond to these shifts. Many have gone out of their way to reinforce messages from 40 years ago and take pride in “holding the line“. In the process, they run the risk of making Christian Higher Ed increasingly irrelevant to larger and larger numbers of young people.

I began focusing on this question more academically over the course of the last two years. Jeffery Jensen Arnett‘s work on Emerging Adults is particularly interesting in terms of what is happening with the current generation of 18-30 year olds. I’m currently working on a book for freshmen entering a Christian University that builds upon some of his work.

In September, I made a presentation at Spring Arbor University (where I now teach) summarizing the challenge this postmodern generation brings to Christian Higher Ed. Some of it relates specifically to life at Spring Arbor (the reference to the Concept and the Clock Tower) but most of it can be generalized to other Christian Universities. Here’s the link to the video. If the PowerPoint goes too fast, here’s another version.Community of Learners 9-21-12.

This fall, I had the joy of listening to the audiobook of Rachel Held Evans’s wonderful book, Evolving In Monkey Town. Rachel is a popular blogger in young evangelical circles (including some readers like me who are no longer young!). She grew up around Christian apologetics, Christian high schools, and Christian Colleges. But in her early twenties, she began asking herself hard cultural and intellectual questions that her safe Christian mental models really couldn’t reconcile. She’s not new in that regard — the same has happened to bright, reflective evangelical students over the years.

Many Christian students who face deep questions take one of two tracks: either they compartmentalize their reality so that they just hold to their prior position (“God’s ways are not our ways“) or they junk the Christian presuppositions altogether. Rachel describes interactions with friends in both camps.

What makes her book so important is that she models what it means to embrace the tension. It makes life much more complicated but also more authentic. My presentation to the Spring Arbor Community summarized some research findings from the Barna group on the disaffection of young adults in the evangelical church. There are several themes David Kinnaman and his colleagues uncovered, but central to them is the idea that the evangelical church doesn’t deal with complexity.

As I interact with today’s Christian College students, I find some who compartmentalize and some who abandon. But there seem to be significant numbers of  students attempting to follow Rachel’s more demanding path.

This bodes well for the Christian University. If we can be the places where students begin to work through their challenges, we can provide models and supportive environments where questions are welcomed because we have nothing to fear.

On the other hand, if we insist that our Christian universities can only be places for people who hold the party line we will miss larger and larger sectors of the young adult population. This is not only bad for the universities, it’s damaging to the greater culture.