Bridging Divided Worlds; Generational Cultures in Congregations

Bridging Divided Worlds; Generational Cultures in Congregations. (c) 2002 Jossey Bass- Sanfrancisco pp.268 price 21.95
Jackson W. Carroll-prof. of religion, Drake U. Divinity School.
Wade Clark Roof-prof. of religion, U. of California.
Book available at Leadership Centre 1-800-804-0777

Introduction. Congregations and General Cultures.
It is difficult to define generations. They don’t have definite beginning and endings. They are not easy to research. There are generation patterns but there are also life-cycle patterns. W.W.II. is a historical marker with religious implications. The distinction between boomers and pre-boomers is a line of generational demarcation. A generation can be defined as "a carrier od culture that successively redefines world views, values, and life styles." Mannheim. Other definitions of generation are presented. Social influences are greatest during the teen years and early twenties. e.g. the depression years produced habits of frugality that stayed with people into old age. The violence of 9-11 will have long lasting impressions. People compare themselves with their parents and observe differences. e.g. preferred popular music. In congregations it is not uncommon to see intergenerational conflicts about things such as worship, etc. Congregations are "bearers of tradition". p.12. Change and tradition must be able to co-exist. Studies of churches in North Carolina and Southern California have provided material for this book. This is a story of "generations and how they relate to congregations". p.14.
Chapter One. Generations as Cultural Waves.
Three distinct generations are identified, pre-boomers, boomers, and generation X. Pre-boomers were very much impacted by the Great Depression. The Protestant work ethic developed during this era. W.W.II. was a major event of the pre-boomers. Boomers grew up in an era of great economic growth and increased means of communications. e.g. T.V. It was a time of idealism but not without disillusionment. Generation X has grown up with tremendous technological change (communication) and its uncertainty. Rapid change produces instability. There is a longer priod of dependency for today’s youth. "Youth culture creates the resources, knowledge, and education that allow postponement in dealing with fundamental questions about faith and identity."p.28. Family has a crucial role in nurturing moral and religious values. Families are becoming increasingly disrupted.
Religious boundaries are blurred. Religious involvement by people in non-family households is low. There has been an increase in mixed-faith marriages. People struggle with balancing experience and proclaimed truth.
Chapter Two. Dwellers, Seekers, and Hybrid Souls.(Religious and Spiritual Change)
"American history could be read as a series of ‘religious disestablishments".p.40. The result is pluralism. Increased immigration increased pluralism. Religion has become very much privatized. This impacts congregations with added conflict. "There are generational trends associated with privatization."p.49. Religious change has been brought about by "detraditionalization" p.52. a different way of relating to traditions. The freedoms that seekers exercise makes meaningful religion and spirituality an elusive goal.
Chapter Three. Portraits of Three Generations.
Older people are more likely to identify with a generation than younger people. "Community rests less upon right thinking than upon shared activity and experience."p.68. With boomers and generation X subjective truth takes precedent over propositional truth. A comparison is made between N.Carolina and California re: religious background and current preference. This information is presented in graph form. Being religious is directly related to age. There is little diversity among generations when it comes to beliefs in God and how God is experienced in life. Subscribing to religious individualism is also common to all generations. "The unchurched of all ages and generations have a rather uniform, secular outlook".p.84. The connection between religion and morality is stronger in the older than the younger. That which distinguishes the churched from the unchurched is not as defined as it used to be. The church is becoming more accepting of people who in the past were considered ‘outcasts’. e.g. divorced, unmarried with children, etc.
Chapter Four. Generational Divides in Congregations.
Historically congregations (American) can be divided into four models. Comprehensive congregations existed up the end of the eighteenth century. There was one per community. Devotional congregations had denominational labels. Because of urbanization near the end of the nineteenth century social congregations developed. They were "seven days a week"p.89 churches. The participatory congregations developed in the latter half of the twentieth century. An extension of the participatory congregation is the posttraditional model. e.g. Willow Creek Each congregation has its own culture. Cultural patterns are usually change resistant. An interesting graph illustrates how congregations are chosen by generation and state. (N. Carolina and California). The question "What affects generational religious involvement"p.97. is answered. The profile for pre-boomers is somewhat different. Three types of current congregations are profiled. "The inherited model, the blended or mixed model, and the generation specific model." p.106-107.
Chapter Five. "We’ve Always Done It That Way."
A brief overview is given of three congregations that fit into the model of having strong inherited traditions. Although generational needs exist the inherited programs and practices take precedence over such needs. The churches are the Covenant United Church of Christ and Our Lady of Mercy Roman Catholic Church in N.Carolina, and Fellowship Missionary Church in California. A point is made in conclusion of the chapter that these churches are conservative in the sense that they place importance on conserving but not in the political / theological conservative, liberal sense.
Chapter Six. Seeking the Best of Three Worlds.
Three congregations are profiled that could be described as blended in terms of programs and practices. There may be blends of contemporary and traditional. Programs may be generation specific. The churches are St. Pauls (Evangelical Lutheran), in Thousand Oaks California; Temple Beth El. (Reform Jewish) Raleigh, N.C., and Catholic Community of St. Clare’s, Raleigh. It is difficult to make blending work. It is easier in a church with a large attendance than in a smaller church. Also it seems easier in a relatively new church.
Chapter Seven. Beyond Tradition.
Three churches are profiled that are "generation specific" p.172. Church of the Word is in N.C.. Living Waters Church and Good Shepherd Korean Presbyterian Church are in California. A generation specific congregation would be "posttraditional".p.172. Church of the Word was begun in Chapel Hill a university town and began as a congregation of boomers twenty five years ago. Most of the lay leadership is still made up of boomers. Living Waters has a congregation whose target audience is generation X. It was begun in 1986. It has experienced changes because of the ‘aging’ of its people. i.e. more families. Some of the tensions of this congregation are discussed. The Good Shepherd English Ministry church was begun in1989 to accommodate second generation English speaking Korean immigrants. It is also a generation X designated congregation. This church shares facilities with a larger Korean speaking ‘mother’church. A major challenge of the church is a very high drop out factor. One thing is common with all these churches. They are all young churches.
Epilogue. A Consciousness Beyond Complacency.
Congregations are made up of numerous generations and this creates a challenge that is not common in other organizations, The changing patterns of family life are a threat to multi-generational congregations. Generation-specific congregations will with time become multi-generational. "People of all ages are likely to be drawn to a congregation where they sense a connection between their own feelings, sensibility, and inclination to act and the structures established within the congregation allowing meaningful expression of those responses."p.212. Bridging generations is a major challenge Making this happen will be a result of recognizing the reality and characteristics of different generations and making necessary changes to bring true community to the environment of a congregation.
Comment. H.D.
The authors have addressed a topic that is very relevant to today’s churches. Extended families are enriched by crossgenerational interaction and community. The potential for this happening in the church family is an exciting concept. This will require major changes in most churches. This book is helpful in understanding the multi-generational challenge and providing direction in how churches might develop a culture that is multi-generationally friendly. Among other characteristics of such a church contemporary and tradition would co-exist. Being a part of a healthy multigenerational church I was anxious to read this book. I see it as a valuable resource for dealing with the ongoing challenge that any holistic church is dealing with. i.e."Bridging Divided Worlds".