Tag: millenials

Millennial Canaries

Canary

If you’ve been anywhere near the internet this week, you know that the topic of the week (other than Reza Aslan’s new book) is about millenials leaving the church. Rachel Held Evans wrote a nice summary of work by David Kinnaman and others. Combining that research with her own reflections, she attempted to clarify the issues: attitudes toward homosexuals, combativeness, unwilling to address doubt. She summarizes a nice piece that documented how young evangelicals are attracted to liturgical churches. Part of Rachel’s concern was that too many in the religious sphere have responded to millennial concerns as the need for better marketing or hipper bands. Maybe we need more 60 year old pastors preaching in skinny jeans and hipster glasses.

The response has been somewhat surprising. Mainliners said that Rachel’s issues were only true for evangelicals and that what she called for was present in the Methodist church. Other evangelicals responded that millenials needed to listen to their elders and recognize that the church isn’t supposed to deal with a narcissistic group of twenty-somethings who grew up thinking they were special.

Jonathan Fitzgerald wrote a clever piece today on how the real question is about involvement. How do millenials find places of connection within the local congregation? The question of involvement raises the questions that Michelle Van Loon has been exploring — that 40-somethings show lower levels of engagement in their local churches than was true a decade ago. Michele summarized her thinking in this podcast.

Here’s what I’m thinking. Millenials are the canary in the coal mine of modern protestantism. As part of the entire RHE flurry, Chris Morton posted this interesting piece about what would characterize a millennial church.  But when I read Chris’ piece, I realized THAT’S WHAT I WANT IN A CHURCH. Last week I read this wonderful piece by Jamie (the Very Worst Missionary) reporting on a church she’d attended in Central America. Called “Doing it Wrong”, Jamie critiques our assumptions about modern American worship services. And again I said, THAT’S WHAT I WANT IN A CHURCH.

What this tells me is that the issues millenials are raising are not about them. They’re about the spectator elements of modern worship: music done FOR you, auditorium seating, anonymity, lack of engagement in questions of faith. I’ve felt this before. Slightly disconnected from a congregation. So what’s different with my generation? Why didn’t we respond like the millenials?

We didn’t do that because it was assumed you’d stay loyal to a local congregation. Maybe this is a holdover from geographically based parish life or ethnically identified denominations. We stuck it out, not because it was okay but because we didn’t want to be deviant.

Today things are different. The percentage of adults who are non-religious (not affiliating, not attending, not caring) is higher than it’s ever been. Questions about the legitimacy of religion in modern life are regularly raised not just by Dawkins but by folks writing comments on any  webpage that barely mentions religion.

The world is changing. We may not be in a post-Christian society, But it’s clear that we’re entering a period where being Christian is not the default assumption. It’s a time where we will need to engage in far more dialogue and do much less arguing. I’ve been reading Ed Cyzewski’s Coffeehouse Theology. He addresses the implications of postmodernity for today’s church. The same sentiments were raised by Nate Pyle a couple of days ago. Nate nails it: “unless we want a new wineskin, we don’t want something new.”

The conversation begun by David Kinnaman, Gabe Lyons, Christian Smith, Diana Butler Bass, and others dovetails with the changing trends in religious participation in America. We may wish things were the way they used to be, but that’s not coming back.

We need to pay attention to the millennial concerns. Not because they’re spoiled kids who need to grow up. Not because the church needs to be hip. But because they grew up in postmodern culture. Engaging postmodern religion through the lens of the millenials will help the church of 2020 proclaim the Gospel to a complex and confusing world.

The millenials are the canary in the religious mine. We can ignore them and call them spoiled. But if we do that, we lose our ability to engage future generations. These demographic changes aren’ going to change and we need to respond with faith, compassion, intelligence, and authenticity. We need the millenials to insure the future quality of the church. In the end, it’s the church I want to be a part of.

On Drawing Lines in the Sand

[My August submission to the American Evangelicals dialogue at http://www.respectfulconversation.net. This month’s topic is on Morality.]

We like to draw lines in the sand. It shows that we’re serious. We have expectations. Beside, we argue, didn’t Dean Kelley say that conservative churches grow because they place expectations on their members? Shouldn’t we be avoiding Bonheoffer’s “cheap grace”?

There’s a big problem with sand. It doesn’t stay where you left it.

The wind blows across the dune and leaves no track of your footprints. The waves come into shore and obliterate the nice trench you just dug. Over time, water saturates the sand so that it turns to slush and the sandcastle falls down.

sand

What then do we do with our lines in the sand? One option is to reinforce them. After drawing the line, we can build little Maginot lines to make sure the trench doesn’t collapse. A second option is to build little zones of protection around the line. We won’t actually deal with the moral challenge of the line, but will substitute other moral positions. A third option is to adopt the lines of those around us. Another option is to stop drawing lines altogether. Since they can’t be maintained, why even bother?

Exploring the questions of morality within evangelical culture is difficult because there are a host of prior questions that are unexplored. In the early 1980s, I presented data on Christian college students’ behaviors in areas like alcohol, drugs, and premarital sex (and other stuff as well). The first question was “Why are these the important measures? What about poverty, race, the arms race?” I really didn’t have a good answer beyond “That’s not what the sponsors asked about”. What I should have said was, “Much of evangelical discussion on morality is individual and pietistic. We may not like it, but there it is.”

It’s hard to draw lines in the sand in meaningful ways. In its early days, my denomination couched its moral stands (alcohol, circuses, and the like) as “Guides and Helps for Holy Living.” Twenty years later, the same section of the denominational standards was called “General and Special Rules”, the violation of which constituted “peril to your soul and the witness of the church.”

Here is a sociological question I’ve pondered throughout my career: How does a voluntary association like a religious organization pursue conformity to moral expectations?

If the organization is voluntary, then one has little risk of being forced out. Not so the situation of a state church with a monopoly on access to the means of grace, where failure to adhere meant denial of religious participation.

If one is ruled “out of compliance” in a local congregation, what is the penalty? Leaving this congregation for another than doesn’t hold out the same requirements? Giving up on religious practice in favor of a privatized spirituality?

It is with these lenses that I come to the question of evangelical morality. I suggest that there are some modern moral questions around which the evangelical church has built Maginot lines: abortion, homosexuality, creation (becomes a moral issue because “evolutionists” are seen as denying all morality). We are unable to examine these questions because we have built an infrastructure around the line in the sand. We can’t even get close to the real line.

There are other modern questions of morality that take the second form I suggested: creating demilitarized zones around the line, so we never run the risk of crossing over. Here I’m thinking of attitudes toward premarital sex. We’ve created entire subcultures about purity pledges and modesty norms to keep us far away from the real question. There are some remarkable things being written by young evangelicals right now about the damage created by these demilitarized zones. Purity pledges and modesty norms put great pressure on young women to keep their menfolk away from the line in the sand.

The third image I had of the sand involved outside forces (like the surf) crashing over the line. This relates to the primacy of individual morality over social morality. We can’t talk about broad issues like inequality, racism, the environment, immigration, the common good – moral questions all. The broader cultural and political dynamics have overrun our biblical and spiritual sensibilities. This is how “social justice” gets a bad name in political discourse.

Finally, the line just gets absorbed into the surrounding sand. For too long, evangelical morality had an identity component: “we’re not like them”. So dancing was out, as was social drinking, divorce, premarital sex, pornography, and so on. But the supposed separatism quickly gave way to an understanding of diverse social patterns. We met people who drank socially. We found that those folks in second marriages were pretty cool. The identity separation was overrun. That’s why Ron Sider can write such a scathing book in The Scandal of the Evangelical Conscience, documenting that the gaps between evangelical Christian behavior and that of the rest of society is distressingly small.

So, to use a phrase evangelicals have liked a lot over the years, “How Should We Then Live?” What is the basis for Christian morality in this diverse, busy, loud, postmodern age?

First, what it is not: it is not about identity politics from any perspective. It is not about being forced to hold a certain position of morality because that’s what our folks believe. It is certainly not about “liking” some random picture on Facebook.

We need morality framed in the discipleship of Christian community. We struggle together with questions in their complexity. We have to talk about sexual abstinence as a goal for young people while still recognizing the power of biology. We need to talk about the appropriate role of alcohol (that goes beyond the requirement of beer companies to tag “drink responsibly” at the end of the wild party commercial). We need to talk about the complexities of same-sex relationships. We need to consider what Justice looks like in a world of such inequality.

The scriptures provide us with guidance of general principle here but not specific answers. They suggest that the answer is “somewhere in that general direction” without drawing the line in the sand. We listen to the leading of the Spirit as we honestly strive together to engage in Holy Living.

The internet has been ringing this week with echoes of Rachel Held Evans CNN piece on millenials and faith (it’s getting almost as much play as Reza Aslan’s Fox Interview!). But millenials recognize that we live in a complex world. One in which simple answers that sell books in Christian bookstores won’t address.

I believe the evangelical church has much to offer the broader culture in terms of a human morality that is based in community and looking for the greater good. Doing so will require us to engage those different than ourselves in honesty and humility. It will call us to listen more than speak. It will mean that we have to tolerate ambiguity in a complex world. It will mean leaning toward shades of gray and not seeing things as black and white. It will mean being Christlike.