The Gospel Coalition

“The gospel is a glorious declaration of the mighty acts of God when he invaded this earth in the person of his eternal Son, the Lord Jesus Christ.”

- John Blanchard

Wuthnow’s After the Baby Boomers now turns to the social environment in which religious participation takes place. If religious leaders will understand the next generation, they will have to come to grips with several key trends in the “life worlds” of young adults. Wuthnow shows statistics for each of these 7 trends. I will summarize the findings briefly.

1. Delayed Marriage. 
   Younger adults are getting married later than their parents. Married couples in their twenties were typical in the 1970′s. They are atypical by 2000.
2. Children – Fewer and Later
   Younger adults are having fewer children than previous generations and they are having children later in life. Only a small percentage of younger adults desire to have no children at all, but statistics show that despite a good attitude toward child-rearing, 20% of younger adults probably will not have children.
3. Uncertainties of Work and Money
   Due to heightened financial pressures, we are seeing the rise of the dual-income family. Younger adults believe they should have financial independence by age 21. Women and men alike are expected to work full-time. The turnover rate for employees is higher than in the past, which has pushed younger adults into more lines of work. The uncertainty causes stress in making family, housing, and other financial decisions. Life is more expensive. Credit card companies market aggressively, leading many into debt. Younger adults are most likely to be poor. Young adults who enter the labor market today experience lower wage growth and greater inequality than those of the previous generation.
4. Higher Education (for Some)
   Only a small minority of younger adults have earned college or graduate degrees. But this trend is on the rise, especially among women.
5. Loosening Relationships
   Social relationships are changing. Voter participation has declined significantly. More younger adults are volunteering, but they are channeling their energies into charities and ministries that give greater flexibility and require looser connections. Some kinds of social interaction have dropped off (bowling, dinner parties, picnics), but other types of interaction have replaced them (going to movies, going out to lunch). Church congregations relying on picnics and dinner parties to attract newcomers may be out of touch.
6. Globalization
   Merchandise exports have increased. International travel is more common. Immigration has changed the landscape of American culture. Increasingly, the common assumption of many Americans that the United States is a special people with a special relationship with God is being questioned.
7. Culture – An Information Explosion
   Information is far more accessible and diverse today. Music is more readily available. The Internet is easily accessed. Younger adults are less likely to spend long hours in front of the TV. Newspaper reading has declined sharply. Culturally speaking, younger adults are more “tolerant,” though more younger adults today define themselves as “conservative” than their parents.

Tomorrow, we look at who is participating in religious congregations.

Is Jesus the only way to God?

What happens to sincere people of other faiths?

What about those who never hear the gospel?

You haven’t been in ministry long if you haven’t been bombarded with questions like these. Do you ever find yourself struggling to articulate compassionately the exclusivity of Christ for salvation? Are you intrigued by the arguments of inclusivism and pluralism?

The Zondervan Counterpoints series answers the question of “salvation in a pluralistic world” by bringing together a wide spectrum of viewpoints on this sensitive subject. Four views are presented here regarding the fate of the unevangelized.

First, John Hick makes a case for normative pluralism – the view that all ethical religions lead to God. In Hick’s chapter, Hick testifies to his abandonment of Christian distinctives and his belief in the unknowable Transcendent which be believes is common to all religions. Pluralism becomes much less attractive upon reading Hick’s attack on the most fundamental doctrines of Christianity.

Next, Clark Pinnock makes a case for inclusivism – the view that salvation is found in Christ alone, but that conscious faith in Christ is not necessary for salvation. Pinnock’s enthusiasm and optimism for the “goodness” of other religions is too sweeping. His case is emotion-based more than reason-based, but to his credit, he does seek to back up his belief with Scripture. I have written on inclusivism here, so I won’t repeat my thoughts on the position.

The third position is Alister McGrath’s belief that salvation is in Christ alone, but that we cannot know for sure the fate of those who never hear the gospel. McGrath’s contribution differs sharply from the others in that he presents his argument by questioning many of the assumptions behind the idea of “salvation” and by seeking to avoid being too influenced by the Enlightenment.

The final contribution comes from R. Douglas Geivett and W. Gary Phillips. These men present the traditional view of salvation in Christ alone and the necessity of conscious faith in Christ.

Upon reading this book, I was struck by how one’s view of God seems to determine which side one will takes in this discussion. Hick’s “God” is virtually unrecognizable to traditional Christianity. Pinnock’s “God” is the all-American, equal-opportunity for everyone Deity that is “fair” according to human standards. McGrath’s “God” won’t fit in any box. Geivett and Phillips holy “God” has revealed himself in Scripture and calls all people to repentance and faith in His Son.

Pick up Four Views on Salvation. It’s a worthwhile read. This book does more than address the question of salvation in our pluralistic world. It leaves you with a firm understanding that the very identity of God himself is at stake in the debate.

written by Trevin Wax  © 2008 Kingdom People blog

Related Articles:
What is Inclusivism and Why Does it Matter?
Book Review: Is Jesus the Only Savior?
Yes, Good People Go to Heaven, but What Does Good Mean?

The first chapter of Wuthnow’s After the Baby Boomers highlights the ways in which the upcoming generation of young adults is different from their parents and how the trends lead to an uncertain future for American religion.

Baby boomers influenced American religion “in sheer volume” and are quickly becoming the most active church members, biggest contributors, and loudest lamenters that things are not as good as they were in the past. Though the younger generation is a smaller percentage of the population, Wuthnow believes the future of American religion “is in the hands of adults now in their twenties and thirties.”

But the entire idea of “generations” needs to be revisited. Wuthnow sees the boomer concept of generations as being “largely defined by some major event or attribute” that people share in common. This way of defining generations has led to the Builders, Boomers, and now “Busters,” “Millennials” etc.

Wuthnow is skeptical about using this method of describing younger adults. First, he sees no evidence that younger adults are shaped by historical events in the way their parents were. (The reason why history so shaped the boomers is because they affected family and personal life.) Second, the popular usages of generational language causes people to sharply contrast the younger generation with the boomers, a practice that is misleading because it does not recognize both differences along with the continuities that exist.

Why does Wuthnow includes people up to their mid-forties when discussing younger adults?

People are living longer now than before, which has moved the midpoint of adult life to age 49. The additional years of “younger adult life” have caused many to wait longer to start families, decide on a line of work, etc. Younger adults are postponing developmental tasks that used to take place earlier in life.

Wuthnow points out how society provides institutions for the support and socialization of those not yet considered adults (elementary and secondary schools, for example). Unfortunately, by the time a person turns 21 or 22, the institutional support for the developmental tasks disappear. Younger adults are on their own, having to “invent their own ways of making decision and seeking support for those decisions.” The absence of attention on twenty and thirty-somethings has forced young adults to be individualistic.

Young adults approach religion and spirituality as “tinkerers” – those who put together a life “from whatever skills, ideas, and resources are readily at hand.” Tinkerers are eclectic, refusing to rely on only one way of doing things. Predefined solutions do not help them resolve problems.

Another term that Wuthnow employs is bricolage – “the joining together of seemingly inconsistent, disparate compoments.” Younger generations are looking for answers in a variety of places, yet many are content in their seeking and uncertainty.

What does this mean for religion? Wuthnow is not optimistic. He sees the statistics showing how younger adults are less involved than those of a generation ago. Religious involvement is not based in conviction as much as commitment to career, family and community. The mainline churches have declined, not so much due to their liberalism, but to the demographic change and falling birth rate of people in these denominations.

Tomorrow, we take a look at chapter 2 – The Changing Life Worlds of Young Adults.

written by Trevin Wax  © 2008 Kingdom People blog

The gospel is… the doctrine which the Son of God, our Mediator, revealed from heaven in Paradise, immediately after the fall, and which he brought from the bosom of the Eternal Father; which promises, and announces, in view of the free grace and mercy of God, to all those that repent and believe, deliverance from sin, death, condemnation, and the wrath of God; which is the same thing as to say that it promises and proclaims the remission of sin, salvation, and eternal life, by and for the sake of the Son of God, the Mediator; and is that through which the Holy Spirit works effectually in the hearts of the faithful, kindling and exciting in them, faith, repentance, and the beginning of eternal life.

Or, we may, in accordance with the eighteenth, nineteenth, and twentieth questions of the Catechism, define the gospel to be the doctrine which God revealed first in Paradise, and afterwards published by the Patriarchs and Prophets, which he was pleased to represent by the shadows of sacrifices, and the other ceremonies of the law, and which he has accomplished by his only begotten Son; teaching that the Son of God, our Lord Jesus Christ, is made unto us wisdom, righteousness, sanctification, and redemption; which is to say that he is a perfect Mediator, satisfying for the sins of the human race, restoring righteousness and eternal life to all those who by a true faith are ingrafted into him, and embrace his benefits.

- Zacharius Ursinus, Commentary on the Heidelberg Catechism, 1534-83

Today we begin a series that will take us through Robert Wuthnow’s book After the Baby Boomers: How Twenty- and Thirty-Somethings are Shaping the Future of American Religion (2007, Princeton University Press).

Wuthnow’s book provides meticulous research that helps us understand the religious beliefs and practices of this (my own) generation. I look forward to summarizing each chapter and providing a few thoughts along the way.

Wuthnow’s preface lays out the three main reasons why people conduct research about religion.

1. Contemporary History - a historical description and interpretation of the time one lives in. This type of analysis provides documentation for upcoming generations.
2. Deep journalism – “useful not only for future readers, but also for individuals and groups seeking to make sense of their times.”
3. Policy Analysis – seeks “to help decision makers by providing information that bears directly on the decisions they face.”

After the Baby Boomers falls into category #3.

Wuthnow reiterates the importance of understanding the post-boomer generation. The young 20 and 30-somethings cannot be defined by historical connections such as the civil rights movement or the Vietnam war. Though much attention still goes to the baby boomers who are now becoming elderly, it is the younger generation that makes up more than 1/3 of the U.S. population.

Regarding the religious beliefs and practices of this younger generation, Wuthnow turns to words like “uncertainty, diversity, fluidity, searching, tinkering.” He then says,

“The evidence from young adults points to a future in which some will be more committed than ever to rigid interpretations of faith traditions while others will not be involved in religion at all.”

Next, he issues a puzzling statement I hope he will elaborate on later:

“The future that already exists among young adults is one of growing complexity, too, where it is possible not only for some people to be orthodox and others to be heterodox, but also for the same person to be both.”

Wuthnow sees young adults as being even more divided than those of the previous generation.

Tomorrow, we look at Chapter 1: American Religion – An Uncertain Future.

written by Trevin Wax © 2008 Kingdom People blog

“Then He will answer them, saying,
‘Truly, I say to you, as you did not do it to one of the least of these,
you did not do it to Me.’
And these will go away into eternal punishment,
but the righteous into eternal life.’”
- Jesus, to the disciples (Matthew 25:45-46)

As Jesus concludes His description of the coming Judgment Day, we see just how closely He identifies with His people. Those placed to the left of the throne are astonished to discover that they neglected the King in His time of need. Jesus informs them that whenever they turned their backs on one of His followers, they were essentially turning their backs on Him.

The “least of these” mentioned here most likely refer to Jesus’ disciples, which means that people are being judged based on their treatment of Jesus within His people. Yet, Jesus’ teaching clearly calls us as Christians to care for the “least of these” among our neighbors as well. We cannot turn our backs on the poor and needy of our world, because our obeying Jesus in this matter stands as one of the proofs that we are among God’s chosen people.

Once we grasp how closely Jesus identifies with His followers, we come to grips with another profound implication: our treatment of our brothers and sisters in Christ applies to Jesus Himself. Christ is hidden within His people, those chosen by God to reflect His glory into a dark and fallen world. If we turn away and neglect our Christian family, we are ultimately declaring through our actions that we are not family members.

The apocalyptic scene ends with the righteous and wicked departing to their respective destinations: the wicked face eternal punishment while the righteous rejoice to take part in the new heavens and new earth promised by God for His people. Before Jesus’ throne on the Last Day, there will only be two kinds of people and only two final destinations. Some will inherit the Kingdom that was prepared for them from the beginning of time. Others will be sent to an everlasting judgment never intended to be theirs.

written by Trevin Wax  © 2008 Kingdom People blog

Jesus Christ is risen from the dead. Alleluia!
Rejoice, heavenly powers! Sing, choirs of angels! Alleluia!
Christ our King is risen. Alleluia!
Exult, all creation! Rejoice, O earth, in shining splendor! Alleluia!
Christ our King is risen. Alleluia!
Christ has conquered! Glory fills you!
Christ our King is risen. Alleluia!
Darkness vanishes forever! Christ dispels the darkness of our night! Alleluia!
Christ our King is risen. Alleluia!

- from The Rhythm of Life, Celtic Daily Prayer

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On the seventh day God rested
          in the darkness of the tomb;
Having finished on the sixth day
          all his work of joy and doom.

Now the Word had fallen silent,
          and the water had run dry,
The bread had all been scattered,
          and the light had left the sky.

The flock had lost its shelpherd,
          and the seed was sadly sown,
The courtiers had betrayed their king,
          and nailed him to his throne.

O Sabbath rest by Calvary,
          O calm of tomb below,
Where the grave-clothes and the spices
          cradle him we do not know!

Rest you well, beloved Jesus,
          Caesar’s Lord and Israel’s King,
In the brooding of the Spirit,
          in the darkness of the spring.

- N.T. Wright, Easter Oratorio

Noun
1. the teachings of Jesus and the apostles; the Christian revelation.
2. the story of Christ’s life and teachings, esp. as contained in the first four books of the New Testament, namely Matthew, Mark, Luke, and John.
3. (usually initial capital letter) any of these four books.
4. something regarded as true and implicitly believed: to take his report for gospel.
5. a doctrine regarded as of prime importance: political gospel.
6. glad tidings, esp. concerning salvation and the kingdom of God as announced to the world by Christ.
7. (often initial capital letter) Ecclesiastical. an extract from one of the four Gospels, forming part of the Eucharistic service in certain churches.
8. gospel music.

Adjective
9. of, pertaining to, or proclaiming the gospel or its teachings: a gospel preacher.
10. in accordance with the gospel; evangelical.
11. of or pertaining to gospel music: a gospel singer.