Why Kids Leave Churches

Why Kids Leave Churches

I cross-posted to my Facebook page a few months ago when it first appeared — but this is worth repeating here — it’s from the blog marc5solas.

Top 10 Reasons our Kids Leave Church

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We all know them, the kids who were raised in church. They were stars of the youth group. They maybe even sang in the praise band or led worship. And then… they graduate from High School and they leave church. What happened?

It seems to happen so often that I wanted to do some digging; To talk to these kids and get some honest answers. I work in a major college town with a large number of 20-somethings. Nearly all of them were raised in very typical evangelical churches. Nearly all of them have left the church with no intention of returning. I spend a lot of time with them and it takes very little to get them to vent, and I’m happy to listen. So, after lots of hours spent in coffee shops and after buying a few lunches, here are the most common thoughts taken from dozens of conversations. I hope some of them make you angry. Not at the message, but at the failure of our pragmatic replacement of the gospel of the cross with an Americanized gospel of glory. This isn’t a negative “beat up on the church” post. I love the church, and I want to see American evangelicalism return to the gospel of repentance and faith in christ for the forgiveness of sins; not just as something on our “what we believe” page on our website, but as the core of what we preach from our pulpits to our children, our youth, and our adults.

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The facts:

The statistics are jaw-droppingly horrific: 70% of youth stop attending church when they graduate from High School. Nearly a decade later, about half return to church.

Half.

Let that sink in.

There’s no easy way to say this: The American Evangelical church has lost, is losing, and will almost certainly continue to lose OUR YOUTH.

For all the talk of “our greatest resource”, “our treasure”, and the multi-million dollar Dave and Buster’s/Starbucks knockoffs we build and fill with black walls and wailing rock bands… the church has failed them.

Miserably.

The Top 10 Reasons We’re Losing our Youth:

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10. The Church is “Relevant”:

You didn’t misread that, I didn’t say irrelevant, I said RELEVANT. We’ve taken a historic, 2,000 year old faith, dressed it in plaid and skinny jeans and tried to sell it as “cool” to our kids. It’s not cool. It’s not modern. What we’re packaging is a cheap knockoff of the world we’re called to evangelize.

As the quote says, “When the ship is in the ocean, everything’s fine. When the ocean gets into the ship, you’re in trouble.”

I’m not ranting about “worldliness” as some pietistic bogeyman, I’m talking about the fact that we yawn at a 5-minute biblical text, but almost trip over ourselves fawning over a minor celebrity or athlete who makes any vague reference to being a Christian.

We’re like a fawning wanna-be just hoping the world will think we’re cool too, you know, just like you guys!

Our kids meet the real world and our “look, we’re cool like you” posing is mocked. In our effort to be “like them” we’ve become less of who we actually are. The middle-aged pastor trying to look like his 20-something audience isn’t relevant. Dress him up in skinny jeans and hand him a latte, it doesn’t matter. It’s not relevant, It’s comically cliché. The minute you aim to be “authentic”, you’re no longer authentic!

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9. They never attended church to begin with:

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From a Noah’s Ark themed nursery, to jumbotron summer-campish kids church, to pizza parties and rock concerts, many evangelical youth have been coddled in a not-quite-church, but not-quite-world hothouse. They’ve never sat on a pew between a set of new parents with a fussy baby and a senior citizen on an oxygen tank. They don’t see the full timeline of the gospel for every season of life. Instead, we’ve dumbed down the message, pumped up the volume and act surprised when…

8. They get smart:

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It’s not that our students “got smarter” when they left home, rather someone actually treated them as intelligent. Rather than dumbing down the message, the agnostics and atheists treat our youth as intelligent and challenge their intellect with “deep thoughts” of question and doubt. Many of these “doubts” have been answered, in great depth, over the centuries of our faith. However….

7. You sent them out unarmed:

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Let’s just be honest, most of our churches are sending youth into the world embarrassingly ignorant of our faith. How could we not? We’ve jettisoned catechesis, sold them on “deeds not creeds” and encouraged them to start the quest to find “God’s plan for their life”. Yes, I know your church has a “What we believe” page, but is that actually being taught and reinforced from the pulpit? I’ve met evangelical church leaders (“Pastors”) who didn’t know the difference between justification and sanctification. I’ve met megachurch board members who didn’t understand the atonement. When we chose leaders based upon their ability to draw and lead rather than to accurately teach the faith? Well, we don’t teach the faith. Surprised? And instead of the orthodox, historic faith…..

6. You gave them hand-me-downs

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You’ve tried your best to pass along the internal/subjective faith that you “feel”. You really, really, really want them to “feel” it too. But we’ve never been called to evangelize our feelings. You can’t hand down this type of subjective faith. With nothing solid to hang their faith upon, with no historic creed to tie them to centuries of history, without the physical elements of bread, wine, and water, their faith is in their subjective feelings, and when faced with other ways to “feel” uplifted at college, the church loses out to things with much greater appeal to our human nature. And they find it in…

5. Community

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Have you noticed this word is *everywhere* in the church since the seeker-sensitive and church growth movements came onto the scene? (There’s a reason and a driving philosophy behind it which is outside of the scope of this blog.) When our kids leave home, they leave the manufactured community they’ve lived in for nearly their entire life. With their faith as something they “do” in community, they soon find that they can experience this “life change” and “life improvement” in “community” in many different contexts. Mix this with a subjective, pragmatic faith and the 100th pizza party at the local big-box church doesn’t compete against the easier, more naturally appealing choices in other “communities”. So, they left the church and….

4. They found better feelings:

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Rather than an external, objective, historical faith, we’ve given our youth an internal, subjective faith. The evangelical church isn’t catechizing or teaching our kids the fundamentals of the faith, we’re simply encouraging them to “be nice” and “love Jesus”. When they leave home, they realize that they can be “spiritually fulfilled” and get the same subjective self-improvement principles (and warm-fuzzies) from the latest life-coach or from spending time with friends or volunteering at a shelter. And they can be truly authentic, and they jump at the chance because…

3. They got tired of pretending:

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In the “best life now”, “Every day a Friday” world of evangelicals, there’s little room for depression, or struggle, or doubt. Turn that frown upside down, or move along. Kids who are fed a stead diet of sermons aimed at removing anything (or anyone) who doesn’t pragmatically serve “God’s great plan for your life” has forced them to smile and, as the old song encouraged them be “hap-hap-happy all the time”. Our kids are smart, often much smarter than we give them credit for. So they trumpet the message I hear a lot from these kids. “The church is full of hypocrites”. Why? Even though they have never been given the categories of law and gospel…

2. They know the truth:

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They can’t do it. They know it. All that “be nice” moralism they’ve been taught? The bible has a word for it: Law. And that’s what we’ve fed them, undiluted, since we dropped them off at the Noah’s Ark playland: Do/Don’t Do. As they get older it becomes “Good Kids do/don’t” and as adults “Do this for a better life”. The gospel appears briefly as another “do” to “get saved.” But their diet is Law, and scripture tells us that the law condemns us. So that smiling, upbeat “Love God and Love People” vision statement? Yeah, you’ve just condemned the youth with it. Nice, huh? They either think that they’re “good people” since they don’t “do” any of the stuff their denomination teaches against (drink, smoke, dance, watch R rated movies), or they realize that they don’t meet Jesus own words of what is required. There’s no rest in this law, only a treadmill of works they know they aren’t able to meet. So, either way, they walk away from the church because…

1. They don’t need it:

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Our kids are smart. They picked up on the message we unwittingly taught. If church is simply a place to learn life-application principals to achieve a better life in community… you don’t need a crucified Jesus for that. Why would they get up early on a Sunday and watch a cheap knockoff of the entertainment venue they went to the night before? The middle-aged pastor trying desperately to be “relevant” to them would be a comical cliché if the effect weren’t so devastating. As we jettisoned the gospel, our students are never hit with the full impact of the law, their sin before God, and their desperate need for the atoning work of Christ. Now THAT is relevant, THAT is authentic, and THAT is something the world cannot offer.

We’ve traded a historic, objective, faithful gospel based on God’s graciousness toward us for a modern, subjective, pragmatic gospel based upon achieving our goal by following life strategies. Rather than being faithful to the foolish simplicity of the gospel of the cross we’ve set our goal on being “successful” in growing crowds with this gospel of glory. This new gospel saves no one. Our kids can check all of these boxes with any manner of self-help, life-coach, or simply self-designed spiritualism… and they can do it more pragmatically successfully, and in more relevant community. They leave because given the choice, with the very message we’ve taught them, it’s the smarter choice.

Our kids leave because we have failed to deliver to them the faith “delivered once for all” to the church. I wish it wasn’t a given, but when I present law and gospel to these kids, the response is the same every time: “I’ve never heard that.” I’m not against entertaining our youth, or even jumbotrons, or pizza parties (though I probably am against middle aged guys trying to wear skinny jeans to be “relevant).. it’s just that the one thing, the MAIN thing we’ve been tasked with? We’re failing. We’ve failed God and we’ve failed our kids. Don’t let another kid walk out the door without being confronted with the full weight of the law, and the full freedom in the gospel.

Marc

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Why Church Is Good For You

Why Church Is Good For You

New York Times op-ed on Benefits of Going to Church

OP-ED GUEST COLUMNIST

The Benefits of Church

Andrea Kalfas

<nyt_byline>T. M. LUHRMANN

Published: April 20, 2013 167 Comments
  • ONE of the most striking scientific discoveries about religion in recent years is that going to church weekly is good for you. Religious attendance — at least, religiosity — boosts the immune system and decreases blood pressure. It may add as much as two to three years to your life. The reason for this is not entirely clear.

T. M. Luhrmann

Social support is no doubt part of the story. At the evangelical churches I’ve studied as an anthropologist, people really did seem to look out for one another. They showed up with dinner when friends were sick and sat to talk with them when they were unhappy. The help was sometimes surprisingly concrete. Perhaps a third of the church members belonged to small groups that met weekly to talk about the Bible and their lives. One evening, a young woman in a group I joined began to cry. Her dentist had told her that she needed a $1,500 procedure, and she didn’t have the money. To my amazement, our small group — most of them students — simply covered the cost, by anonymous donation. A study conducted in North Carolina found that frequent churchgoers had larger social networks, with more contact with, more affection for, and more kinds of social support from those people than their unchurched counterparts. And we know that social support is directly tied to better health.

Healthy behavior is no doubt another part. Certainly many churchgoers struggle with behaviors they would like to change, but on average, regular church attendees drink less, smoke less, use fewer recreational drugs and are less sexually promiscuous than others.

That tallies with my own observations. At a church I studied in Southern California, the standard conversion story seemed to tell of finding God and never taking methamphetamine again. (One woman told me that while cooking her dose, she set off an explosion in her father’s apartment and blew out his sliding glass doors. She said to me, “I knew that God was trying to tell me I was going the wrong way.”) In my next church, I remember sitting in a house group listening to a woman talk about an addiction she could not break. I assumed that she was talking about her own struggle with methamphetamine. It turned out that she thought she read too many novels.

Yet I think there may be another factor. Any faith demands that you experience the world as more than just what is material and observable. This does not mean that God is imaginary, but that because God is immaterial, those of faith must use their imaginations to represent God. To know God in an evangelical church, you must experience what can only be imagined as real, and you must also experience it as good.

I want to suggest that this is a skill and that it can be learned. We can call it absorption: the capacity to be caught up in your imagination, in a way you enjoy. What I saw in church as an anthropological observer was that people were encouraged to listen to God in their minds, but only to pay attention to mental experiences that were in accord with what they took to be God’s character, which they took to be good. I saw that people were able to learn to experience God in this way, and that those who were able to experience a loving God vividly were healthier — at least, as judged by a standardized psychiatric scale. Increasingly, other studies bear out this observation that the capacity to imagine a loving God vividly leads to better health.

For example, in one study, when God was experienced as remote or not loving, the more someone prayed, the more psychiatric distress she seemed to have; when God was experienced as close and intimate, the more someone prayed, the less ill he was. In another study, at a private Christian college in Southern California, the positive quality of an attachment to God significantly decreased stress and did so more effectively than the quality of the person’s relationships with other people.

Eventually, this may teach us how to harness the “placebo” effect — a terrible word, because it suggests an absence of intervention rather than the presence of a healing mechanism that depends neither on pharmaceuticals nor on surgery. We do not understand the placebo effect, but we know it is real. That is, we have increasingly better evidence that what anthropologists would call “symbolic healing” has real physical effects on the body. At the heart of some of these mysterious effects may be the capacity to trust that what can only be imagined may be real, and be good.

But not everyone benefits from symbolic healing. Earlier this month, the youngest son of the famed pastor Rick Warren took his own life. We know few details, but the loss reminds us that to feel despair when you want to feel God’s love can worsen the sense of alienation. We urgently need more research on the relationship between mental illness and religion, not only so that we understand that relationship more intimately — the ways in which they are linked and different — but to lower the shame for those who are religious and nonetheless need to reach out for other care.

<nyt_author_id>

T. M. Luhrmann, a professor of anthropology at Stanford and the author of “When God Talks Back: Understanding the American Evangelical Relationship With God,” is a guest columnist.

A version of this op-ed appeared in print on April 21, 2013, on page SR9 of the New York edition with the headline: The Benefits Of Church.

Footnote 15 – Religious Illiteracy and Secularism

Footnote 15 – Stephen Prothero, Religious Illiteracy: What Every American Needs to Know – and Doesn’t (New York: HarperCollins, 2008), 53-55.

Stephen Prothero is Chair of the Religion Department at Boston University.

“The sociologist Peter Berger once remarked that, if India is the world’s most religious country and Sweden the least, then the United States is a nation of Indians ruled by Swedes. Not exactly.  Like citizens of India, US citizens are extraordinarily religious. But so are their leaders. …

“All of this to say that the old wishful thinking about religion’s death at the hands of modernity is starting to look delusional, at least in the American instance. Some still label the United States as ‘post-Christian,’ but smart sociologists and historians have admitted the errors of their ways.  Berger, one of the star secularization theorists of the 1960’s, confessed in a book called The Desecularization of the World (1999) that secularization theory is bunk, at least as a general proposition.  ‘The world today, with some exceptions…is as furiously religious as it ever was, and in some places more so than ever,’ Berger wrote.  ‘This means that a whole body of literature by historians and social scientists loosely labeled ‘secularization theory’ is essentially mistaken.’

“…religion has always mattered, not least in American public life. Today what needs explaining is not the persistence of religion in modern societies but the emergence of unbelief in Europe and among American leaders in media, law, and higher education.”

Footnote 2 — Finke and Stark

 Footnote 2  Roger Finke and Rodney Stark, The Churching of America, 1776-1990: Winners and Losers in Our Religious Economy (New Brunswick, NJ: Rutgers University Press, 1992), pp. 18, 84, 150, 169, 238; cf. pp. 249-55. 

as denominations have modernized their doctrines and embraced temporal values, they have gone into decline . . . the message becomes more worldly, and is held with less certainty as religion becomes the focus of scholarly critique and attention . . . [the decline starts when they] begin to lift restrictions on behavior and to soften doctrines that had served to set the sect apart from its social environment   . . . as the general affluence and social standing of a group rises, otherworldliness — as expressed through tension with the environment  — becomes perceived as increasingly costly . . . religious organizations are stronger to the degree that they impose significant costs in terms of sacrifice and even stigma upon their members.”2    

Footnote 1 – Philip Jenkins on Media and Religion

1 Philip Jenkins, Distinguished Professor of History and Religious Studies, Pennsylvania State University;

The Next Christendom: The Coming of Global Christianity (New York: Oxford University Press, 2002), p, 163.

“The parochialism of Western public opinion is striking. When a single racial or religiously-motivated murder takes place in Europe or North America, the event occasions widespread soul-searching, but when thousands are massacred on the grounds of their faith in Nigeria, Indonesia, or the Sudan, the story rarely registers. Some lives are worth more than others.”1