As Bob Dylan sang, “The times, they are a-changin’.” Baby Boomers and their parents are children of the Enlightenment—believing in science, cause-and-effect, and answers. Boomers expected more money, more square footage, nicer cars, better answers, and more more. I’m pretty sure a Boomer coined the phrase, “Too much is never enough.” Post-moderns are not so sure about the things Boomers take for granted. Generation X-ers and Millennials are not expecting better jobs, bigger houses, stable marriages, or fairytale endings.
Will ministry in this century be different from ministry in the last? There are significant differences between last century (moderns) and the present (post-moderns):
1. Religion. Moderns tend to think all-or-none; they might say, “We [Christians] have the answers. They [Hindus, Buddhists, Muslims, etc.] don’t.” Post-moderns are multicultural and exposed to the truth-claims of world religions. Thus, they tend to be syncretists—seeing related themes and teachings across religions. Post-moderns seek inclusion and respect for all. “All truth is God’s truth no matter where you find it.” The post-modern would think, “We [Christians] have a complete revelation. They [Hindus, Buddhists, Muslims, etc.] have a partial revelation.” Sharing Christ’s distinctiveness and the role of repentance in a multi-cultural context may be evangelism’s most difficult challenge.
2. The Bible. Moderns think of the Bible as historical, literal, and authoritative (infallible and inerrant). Post-moderns think of the Bible as allegorical, linguistically transcendent (each translation yields unique, culturally insightful truths), and dynamic (Spirit-customized message for every reader). All-or-none truth-claims are illogical to today’s seekers.
3. Who is lost? Moderns describe non-believers as “lost”. Post-moderns think God has become lost. Nuances are important. Domination language (winning, converting, and conquering) and derogatory terminology (heathen, pagan, lost, sinner, etc.) repel post-moderns.
4. Doctrine. Modern evangelical faith is Protestant—biblical authority challenging individuals to change the Roman Catholic Church (and its denominational descendants). Post-modern evangelicals want to reconnect with authentic Christian traditions—they want to renew threads of truth connecting them to the ancient church. Creeds, Sacraments, and writings of the Church Fathers provide historical and spiritual proximity to the early church.
5. Community. Community may be THE most significant aspect of post-modern Christians. Today’s ministers travel with Christians and non-Christians together on life’s journey. Modernity valued dynamic leadership—bold, figurehead sorts of leaders with all the answers. Post-moderns see a level playing field occupied by a community of equals—they expect fellowship and companionship with ministers.
6. Mistakes. Moderns tend to be defensive, are loyal, ask no questions, and support party-line-type-people. Post-moderns are comfortable with apologies, questions, diversity, and multiple perspectives and nuanced answers. They do not expect simple answers to complex questions—they may not even expect answers!
7. Evangelism. Moderns come to church to “accept Jesus” and to learn proper doctrine. The old model is 1. Public profession, 2. Fellowship, and 3. Growth. The new model is 1. Fellowship, 2. Growth, and 3. Public profession. Post-moderns join a faith community for fellowship and to explore and discover how faith works. Non-believers are welcome to join the community’s journey.
8. Ministry. Moderns support ministry through institutions staffed by professionals. Post-moderns advocate personal involvement and trust lay ministers. Post-moderns value community service—especially to the less fortunate. The lines between professional and laity are blurry. Some post-moderns might distrust professionals, suggesting they are naïve and out-of-touch with reality.
9. Teaching. Moderns prefer graded Sunday Schools, worship services, and programs. Post-moderns prefer small groups of people like themselves exploring spiritual formation.
10. Worship. Moderns like “worship services” and tend to be spectators—the leaders perform and members (and God?) watch. Post-moderns like worship experiences—fellowship, Communion, and dialogue.
11. Tomorrow. Moderns are often concerned about the next life—heaven or hell—the faith dividend. Post-moderns are concerned about this life—what is God doing right now? How can we walk in the Kingdom of God on Earth? If we live well, now, the future will take care of itself.
12. Conversion. Modern evangelicals preach salvation (a heavenly reward) by grace, but often appear to support salvation by works. Salvation is transactional; justice must be done. Post-moderns preach living by grace (survival in a cruel world) and practice authenticity (flawed believers trying to be pure and Christ-like). Repentance yields forgiveness (acceptance), today grace is sufficient, and Jesus answers all questions of divine justice. Grace is not about where you are going, but where you are.
1. Religion. Moderns tend to think all-or-none; they might say, “We [Christians] have the answers. They [Hindus, Buddhists, Muslims, etc.] don’t.” Post-moderns are multicultural and exposed to the truth-claims of world religions. Thus, they tend to be syncretists—seeing related themes and teachings across religions. Post-moderns seek inclusion and respect for all. “All truth is God’s truth no matter where you find it.” The post-modern would think, “We [Christians] have a complete revelation. They [Hindus, Buddhists, Muslims, etc.] have a partial revelation.” Sharing Christ’s distinctiveness and the role of repentance in a multi-cultural context may be evangelism’s most difficult challenge.
2. The Bible. Moderns think of the Bible as historical, literal, and authoritative (infallible and inerrant). Post-moderns think of the Bible as allegorical, linguistically transcendent (each translation yields unique, culturally insightful truths), and dynamic (Spirit-customized message for every reader). All-or-none truth-claims are illogical to today’s seekers.
3. Who is lost? Moderns describe non-believers as “lost”. Post-moderns think God has become lost. Nuances are important. Domination language (winning, converting, and conquering) and derogatory terminology (heathen, pagan, lost, sinner, etc.) repel post-moderns.
4. Doctrine. Modern evangelical faith is Protestant—biblical authority challenging individuals to change the Roman Catholic Church (and its denominational descendants). Post-modern evangelicals want to reconnect with authentic Christian traditions—they want to renew threads of truth connecting them to the ancient church. Creeds, Sacraments, and writings of the Church Fathers provide historical and spiritual proximity to the early church.
5. Community. Community may be THE most significant aspect of post-modern Christians. Today’s ministers travel with Christians and non-Christians together on life’s journey. Modernity valued dynamic leadership—bold, figurehead sorts of leaders with all the answers. Post-moderns see a level playing field occupied by a community of equals—they expect fellowship and companionship with ministers.
6. Mistakes. Moderns tend to be defensive, are loyal, ask no questions, and support party-line-type-people. Post-moderns are comfortable with apologies, questions, diversity, and multiple perspectives and nuanced answers. They do not expect simple answers to complex questions—they may not even expect answers!
7. Evangelism. Moderns come to church to “accept Jesus” and to learn proper doctrine. The old model is 1. Public profession, 2. Fellowship, and 3. Growth. The new model is 1. Fellowship, 2. Growth, and 3. Public profession. Post-moderns join a faith community for fellowship and to explore and discover how faith works. Non-believers are welcome to join the community’s journey.
8. Ministry. Moderns support ministry through institutions staffed by professionals. Post-moderns advocate personal involvement and trust lay ministers. Post-moderns value community service—especially to the less fortunate. The lines between professional and laity are blurry. Some post-moderns might distrust professionals, suggesting they are naïve and out-of-touch with reality.
9. Teaching. Moderns prefer graded Sunday Schools, worship services, and programs. Post-moderns prefer small groups of people like themselves exploring spiritual formation.
10. Worship. Moderns like “worship services” and tend to be spectators—the leaders perform and members (and God?) watch. Post-moderns like worship experiences—fellowship, Communion, and dialogue.
11. Tomorrow. Moderns are often concerned about the next life—heaven or hell—the faith dividend. Post-moderns are concerned about this life—what is God doing right now? How can we walk in the Kingdom of God on Earth? If we live well, now, the future will take care of itself.
12. Conversion. Modern evangelicals preach salvation (a heavenly reward) by grace, but often appear to support salvation by works. Salvation is transactional; justice must be done. Post-moderns preach living by grace (survival in a cruel world) and practice authenticity (flawed believers trying to be pure and Christ-like). Repentance yields forgiveness (acceptance), today grace is sufficient, and Jesus answers all questions of divine justice. Grace is not about where you are going, but where you are.
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