How do millennials experience your church?

I asked Christopher to guest post after his comments on my “Kinnaman” post were so eerily similar to statements made by millennials in a recent Q & A hosted by one of the nations most effective ministries to millennials led by millennials, PhoenixOne.

Why Millennials are Leaving the Church: A suggestion.

By Christopher Jones

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I graduated college two and a half years ago. Unlike many in my generation, I haven’t stopped attending church. I have, however, stopped being part of the church.

According to most metrics, I haven’t “left.” I still show up on Sundays. But wherever I go, I find myself almost completely ignored.

Our problem: Most American churches are structured around families. If you don’t have a family, you are put into a box. Youth ministry. College ministry. And after that? No one knows what to do with you.

In the modern American church, if you’re not married, you’re not an adult. And we millennials are part of a generation that’s getting married later and later for economic reasons.

It takes a lot longer to build a stable career today than it took our parents’ generation. My parents had me when they were 25. I’ll be 25 in four months. By that time, I will have been enrolled in higher education for nearly twice as long as my parents. I’m unmarried, have never been in a serious relationship, have hardly any money, and have moved regularly to pursue my education. Its next to impossible to work towards marriage in such a situation. My situation is hardly unique.

Inter-generational economic differences are another huge rift in the church that no one is talking about. At one church I mentioned to a middle-aged woman that I was likely spending the next year unemployed. She burst out laughing. For some reason the pressure and debt our generation faces to develop future competitiveness in the emerging job market was humorous.

From the minute we step inside the doors on Sunday, post-college millennials face a wall of negative judgments and assumptions. Those with successful careers wonder why we can’t just “work at a factory or a newspaper like I did when I was your age.” The assumption is that we are lazy and think that we are entitled. A better explanation is that those jobs simply don’t exist anymore. Married people, in both overt and covert ways send us the message that the purpose of Christian singleness is marriage (never mind that Paul said the exact opposite in 1 Corinthians 7, but I digress).

Our generation graduated into a world of part-time jobs, unpaid internships, and student loan debt. A world in which shrinking paychecks meet inflated living costs. Yet from the pulpit we still hear sermons attuned to yesterday’s economic concerns. Sermons about not working too hard and not making your career into an idol ring hollow when you’re working late hours struggling to make next month’s rent.

Whatever the cause is, it is certainly not that the church is too conservative. If liberal politics were why we left the church, then we’d be flocking to churches with liberal politics. Yet mainline Protestant churches have declined much more sharply over the past ten years than conservative ones.

No, we millennials often embrace liberal politics as a substitute to fill some of the void that the absence of religion leaves in a person’s soul. Liberal politics provides a supportive community working towards a common goal and offers a promise of an ultimate end state of justice and equality. It’s a substitute for religion, not a cause for rejecting it.

A person can personally believe in salvation through Jesus Christ without going to church. A person can feed the poor and care for the sick without belonging to a congregation. What they cannot do alone is become part of a fellowship of believers. And if our generation doesn’t find that fellowship at church, we’ll stop going.

In short, we millennials just want to be treated like adults. We don’t want to be catered to. We don’t want to be entertained. We certainly don’t want to be eyed suspiciously as some sort of dangerous element by people more interested in passing judgment than trying to understand what life is really like in your twenties in modern America. We want to be included. It’s not that hard. We’re human beings like the rest of you, and we’d like to be treated as such.

*Christopher Jones is an aspiring historian of the ancient Near East currently working towards completing his Master’s Degree in Biblical Archaeology at Wheaton College. He blogs about the ancient Near East at http://riversfromeden.wordpress.com/.

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How we worship…and does it matter? (Pt. 1)

Henri-Le-Secq-Chalice-ca-1850-painting-artwork-printWhen the subject of worship “style” comes up, people generally start getting antsy. We stop listening and begin forming our objections. The young among us say, “I can worship any way I like.” The more mature, recognizing the self-centeredness of statements like this, will rightly counter with Paul’s limitations on Christian liberty, (1 Cor. 10:23-33) but go on to say, “How we worship is optional, subject to the preferences of the unbeliever, and not mandated by Scripture.” Whether or not that is true will be the subject of a later post.

Let us suspend those arguments for a moment and ask why worship matters… Passages of Scripture that immediately come to mind include the first two commandments, the Psalms, the practice of Jesus both in private and corporate worship (In the gospels we often see Jesus in the synagogue, temple, & private prayer. Jesus begins his ministry at Baptism and ends it with instituting the Lord’s Supper before going out to pray on his way to the Cross to lay down his life. The life of Jesus is surrounded and ordered by worship.) In the book of Revelation, the last thing we are doing is engaged in the “chief end” of humanity, in the words of the Westminster Confession, “to worship God and enjoy him forever.”  Indeed, It appears an inescapable fact that all humans, regardless of religion or irreligion, worship something. We were made to worship.

How then, I wonder, can we say, that the manner in which we worship does not matter? Unless, of course, the object of our worship does not matter.

What if we assume three things about worship, simply because it is true of all of the Christian life: First, that what other Christians have done and thought through time is relevant. We stand on the shoulders of giants. Asking how those who stood closest to Jesus worshiped, is surely wise. Second, that the aspirations of our youngest members is relevant, since they will carry the baton when we are gone. Third, that we are part of a universal church, “one holy catholic and apostolic,” …that we are umbilically tied to every Christian in every corner of the globe, so their practice is also relevant.

Interestingly, On all three of those assumptions, the question arises, “What about liturgy?” After all, It is the way the first Christians worshiped and is the worship pattern enjoyed by 90% of all Christians who have ever walked the earth. Liturgy is also making a comeback among young evangelicals in unlikely places like PhoenixOne, a 1000 person young adult gathering, and on the stage of the church that invented the non-denominational “seeker movement,” Willow Creek. Third, it is the form of worship utilized by 2/3 of the Christians on the planet today. So you might want to check liturgical worship out, if only to see what the cool people are doing. Ok, so I’m joking. Sort of.

The most important thing about liturgy is that it isn’t taught, it’s caught…or, more accurately, something you get caught-up in it…like being tossed into a cold swimming pool by the older kids in elementary school.

The Greek word leitourgia comes from two root words – laos, “the people”, and ergas, “a work”. Therefore, you will hear it said that liturgy is “the work of the people.” That’s a little bit true since liturgy is participatory…the term “pew aerobics” comes to mind. Liturgy does involve all of you in worship – your whole body, which is important because our hearts and heads follow our bodies. You know that intuitively if you have raised your hands or bowed down in worship.

But “work that people do” is not really the meaning of “liturgy” at all. leitourgia was the word to describe an act of public service initiated by a wealthy benefactor. For instance, a person of means might build a temple and foot the bill, but the work itself benefited the community. Any public work done in service to the gods, but for the benefit of the community was liturgy. So liturgy is work dedicated to God, initiated for people, and which serves to transform the world-and that is the big meaning: liturgy is about the faith community being transformed for the purpose of going out and transforming the lost world. And a transformed community that couldn’t stop sharing the Good News is exactly how 11 scared dudes turned the most powerful empire in the world upside down in less than 300 years.

So liturgical worship is for God, transforms us, and benefits a lost world. Who wouldn’t want that?

Case Study: PhoenixOne. Bursting at the seams with young adults.

How do we engage the post-modern 25 year old? Certainly it isn’t easy. They are very conflicted. On one hand they distrust large events. On the other, they flock to things with momentum -in Phoenix that is PhoenixOne, a gathering of 20-something “young professionals.” In existence for 18 months, it is now attended by more than 1000 young adults.

What is PhoenixOne doing to gather the crowd?

First, they use technology well. All 1000 of them facebook and tweet the meeting. It is very organic in it’s invitation.

Second, they are relational. They work very hard to connect with people and help them connect with one another.

Third, they are in a place of “otherness.” They meet in a 100 year-old church-ancient by Phoenix’ standards. It is quiet. Solid. It feels stable – like a church.

Fourth, they bring in communicators who speak to their experience. Most of them are known names who have an audience already. They go for high content/good presentation over low content/great presentation. They have thoughtful speakers rather than uber-motivational types.

Francis Chan

Fifth, they have ditched the really big band for a guitar, piano and drums. It is actually quieter than the 40 year-old’s “relevant” church.

Sixth, they use technology, and they experiment with ancient liturgical forms. Chant, candles, confession, contemplation have as big a role as slick graphics. Young adults are rediscovering mystery, symbol and narrative…artfully done.

Ancient liturgical experience explained.

Seventh, they get people to work in the world for good. While the over 35 world is busy saying young adults are selfish, PhoenixOne has them active doing things for good. Young adults actually do want to do things-just not like we do them. We want to make church like the world and work in our churches to avoid the world. They want to make church churchier and then work to take Jesus into the world.

Eighth, and this one is important, they work to work together through difference rather than ignore difference. The mega-model ignores history and denominational backgrounds, to the point of hiding denominational affiliation, they engage in thoughtful dialogue around being blessed by the fullness of Christian tradition.

Are you noticing the relationship between the cultural realities of 25 year olds and how effectively reaching them includes both connecting them to one another and the world, and artfully adapting classic Christian worship practices and disciplines to connect them with God? 

The leader of PhoenixOne is my friend, Jeff Gokee. He is a student of his culture who is not afraid to innovate. When young professionals fill out “connections” cards, he reports, they list two or three different “home” churches:  One church  for music, one for teaching, one  for small groups…and PhoenixOne. Jeff says, “that is a crazy fact that is shaping how we do church in the future.”

Jeff confirms my two over-arching points: a “go” rather than “come” starting point and relationships blended with authentic ancient-future worship when they do arrive. About relationships Jeff says, “I believe the local church is truly is the hope of the world.  I have spent most of my life as a pastor trying to get people to come into my church context instead of going into theirs…I believe in order to re-engage this generation we have to be incarnate in their culture the way Jesus did 2000 years ago.  He goes to the women at the well…He visits Zaccheaus in his home…and he comes to all of humanity on the cross…we need to have a relational revival, because this generation wants to be known.” Worship, says Jeff, “is not just about singing and doing…it’s about being with God.  Sometimes that happens with a big band, sometimes that happens in silence, sometimes it happens when your clapping and don’t know the words. We don’t have to create worship…it’s all around us, we just get to join in wherever it’s happening.”

It is a new day for the church and the culture. There is an old expression from biology: Adapt or die.

Hopefully we will learn to listen to our young adults, read the tea-leaves of our culture and relearn what the early church knew – How to live in the world as a distrusted minority that prayed the Scriptures, worshiped with life-giving narrative and sacrament. They ventured forth from that rich transformed community to serve the world and spoke of the power of God in Christ everywhere they went. We can do this. We have done it before. We can do it again.

Why the big-box church works for the over 35 but not the under 25.

Last year the church that kicked off the California suburban-megachurch movement, the Crystal Cathedral, was sold to the local Catholic Diocese. The decline is being seen in an attendance drop off among 20-somethings in most suburban model churches…and many leaders in those churches report that they are nervous…

Church for the over 35.

Church leaders have spent a decade wondering why the Seeker-Relevant-Saddleback-Mega-church model that works so well for upwardly mobile people 35 and older, is not working for people under 30. I believe the answer is deceptively simple: The world changed.

Ask yourself, “What world-shaking event occurred when today’s 25 year olds were early teenagers?” The answer: 9/11.

On 9/11 our fundamental understanding of what life was like changed. Forever.

Put yourself in the mind of an over 35 year-old: In the formative years of those over 35 the world was a pretty nice place. A safe place. We knew that if we worked hard and got an education we would have a good job, make money in the market, move up the social and economic ladder, and retire comfortably on our 401k, the appreciation of our homes and Social Security. We were confident. Our viewpoint: The world was our friend.

Take a 25 year old today: In their formative years the world was not a very nice place. They do not remember an America that was not at war. People they have never met want to bomb their buildings and crash their airplanes. If they work hard and get a good education, they may work at Starbucks and will spend 20 years paying off student loans. The market is a risk and home ownership might be a loser. How can they risk being tied to a home with fluctuating value when they will have to change careers and locales multiple times? There will not be a pension. Their 401k is a crap-shoot. Social Security will be bankrupt. Will they ever retire? Their viewpoint: The world is not their friend.

The “Seeker” movement works for the 35 year old specifically because it is based on the premise that the world was our friend. On that premise we built churches modeled on the best the world had to offer – it was the church as Christian subculture: a shinier, happier version of everything secular. Think of what we imitate in our “relevant” church models: coffeehouse, concert hall, comedy club. They are all based on the idea that the secular world is a friendly place. Since, for 20-somethings, the world is definitely NOT their friend, we really shouldn’t be surprised when that secular model is not a big winner for them as “church.”

Author Dan Kimball noticed the beginnings of this cultural shift ten years ago in “Emergent Church.” In an attempt to reach the unchurched in Santa Cruz, California he assembled focus groups. He took them to different church environments. He found consistently that young adults wanted a church that was “churchy”…Ancient. Quiet. Solid. Holy. A place unlike the world. A place of “otherness.” Those things whisper stability in an unpredictable, ever-changing world. Kimball’s young adults were actually surprised that the older crowd preferred “relevant model” churches. Their take: “If I wanted to go to the mall, I’ll just go. I want church to be church.”

How do we engage the post-modern 25 year old? Certainly it isn’t easy. They are very conflicted. On one hand they distrust large events. On the other, they flock to things with momentum -in Phoenix that is PhoenixOne, a gathering of 20-something “young professionals.” In existence for 18 months, it is now attended by more than 1000 young adults.

Next up: The PhoenixOne experiment-what they are doing that is working.