Almost Christian: Legacy of My Lost Generation? (2nd in Series)

November 2nd, 2010 by

Author’s note:  This is the second article of a mini-series reviewing Princeton professor Kenda Creasy Dean’s book, Almost Christian. Unless otherwise indicated, all quotes are from the first few chapters of this book.  To read the first article in the series, click here.

Kenda Creasy Dean’s book Almost Christian covers five major findings of the National Study of Youth and Religion that may perhaps bring about a major change in the way many mainstream churches and/or parents  approach youth ministry or parenting:

1.  Most American teenagers have a positive view of religion but otherwise don’t give it much thought.

2.  Most U.S. teenagers mirror their parents’ religious faith.

3. Teenagers lack a theological language with which to express their faith or interpret their experience of the world.

4.  A minority of American teenagers–but a significant minority–say religious faith is important, and that it makes a difference in their lives.  These teenagers are doing better in life on a number of scales, compared to their less religious peers.

5.  Many teenagers enact/espouse a religious outlook that is distinct from traditional teachings of most world religions–an outlook called Moralistic Therapeutic Deism.

Some of my conclusions from reading these first few chapters in conjunction with my own personal experience are as follows:  The problems that exist now are direct results of a culture of self-indulgence; a culture that equates physical, emotional, and spiritual discomfort as something to be avoided at all costs.  Christian vocabulary has been perverted:  the word “Love” does not mean anything more than an exalted version of “Warm fuzzies all around,” “salvation” means that “all generally nice people go to heaven,” and the biggest “sin” is to hurt anyone’s feelings or cause discomfort any way, for any reason. A version of the larger American culture, which holds all of these views, has been adopted by many parents and churches (consciously or not).

Dean clearly highlights the source of the problem as a breakdown of the parents’ and congregations intentionally modeling radical faith in God and demonstration of the gospel to their children, and the failure to recognize that the goal of the gospel is beyond the individual.

We ‘teach’ young people baseball, but we ‘expose’ them to faith…we blithely assume that religious identity will happen by osmosis, emerging ‘when youth are ready’ (a confidence we generally lack when it comes to, say, algebra).  We simply have not given teenagers the soul-strength to recognize, wrestle, and resist the symbiotes in our midst, probably because we lack [it] ourselves… Exposing adolescents to faith, as it turns out, is no substitute for teaching it to them…

By and large, Smith and Denton concluded, parents ‘get what they are’ religiously…Parents matter most when it comes to the religious formation of their children.

Although the child is still responsible for his/her own response to the gospel, and even in the cases where the parents are truly living radical lives and teaching their children to do the same may choose to diverge to the path of least resistance, families and communities that adopt an intentional way of living and teaching spiritual precepts will raise children who are much more able to talk articulately about what their faith means to them in their daily lives.  It may be that many parents in their own lives, as well as the lives of their children, have bought into one of the central precepts of Moralistic Therapeutic Deism, which is that the main goal in life is to avoid interpersonal friction.  And, as Dean writes,

Spiritually sensitive youth often cause trouble in their communities (religious or secular) because of their alertness to the sacred.  It is hard to imagine researchers, interviewing Jesus after he turned over the tables in the temple, ascribing the act to religious maturity–but in Christian theology it is a story of righteousness and divine purgation.”

Which of the prophets, including Jesus as the Son of God, was not hated and persecuted, even killed for following the Spirit of God, laying down their lives as their sacrifice of love and obedience to God, and out of desperate concern and passionate desire for the restoration of those who were opposing the will of God?  How often did God send His prophets not to the ‘pagan’ nations, but to His own people, who were following Him with their lips, and not with their hearts?  How is that different than today, where so many in our churches say, “I am a Christian,” and yet they do not have the transforming love of God gripping their hearts to lay down their lives in obedience to Christ?  As Dean says,

It is in following Jesus that we learn to love Him; it is in participating in the mission of God that God decisively changes us into disciples.”

Let us awaken our hearts to experience the living God, as in Dr. Michael Brown’s Rhyme of the Modern Parishioner:

Pour your life out for broken lives –
Let God your heart break too.
Take up the cross, deny yourself;
Just live His will to do!

Wake up, be brave, be honest;
Today — oh hear His voice!
Be ruthless with your schedule;
Seek GOD. Make that your choice.

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