The media’s presentation of the Pew study assumes that evangelicals, the scapegoats du jour, are mindless adherents who either support the doctrinal agenda of their church or are unwelcomed in their faith community. For the most part, this stereotype is untrue and detrimental to authentic religious dialogue and participation in the public square. Christian leaders know full well where their congregations stand and are attempting to minister in a contextually appropriate way while maintaining the balance between living as followers of Jesus and correctly articulating the truth he preached.
Any student of Christian history will point to the Protestant Reformation as a marked departure from institutionally controlled doctrine to a church guided by a priesthood of all believers, espoused by Martin Luther. The Reformers knew that for such a shift to take place knowledge of the Bible and basic theological doctrines, or confessions, was essential. Studying the Bible and doctrine required literacy and a basic education. Thus universal education emerged as a hallmark of Western, Christian societies. This foundational conviction of Protestantism remains — the average church member knows his or her Bible, can articulate his or her faith, and holds religious leaders accountable to the community’s shared doctrine. Protestant leaders, guided by the most essential of values, expect and nurture individual education and engagement with the truths of the faith.
The Pew study is more of a reflection of our postmodern environment in which it is en vogue, especially among Generation Xers, to appreciate a variety of truth claims and exercise their radical autonomy by shaping truth for themselves. Christian leaders in churches that are growing in membership and impact are aware of the trends discerned by the Pew study and are shaping the ministry of the church in response, but not relenting upon truth.
Christendom is a term used by theologians to describe the expression of Christianity that existed from the time of Constantine to the late twentieth century when the Christian church was theoretically married to the king-doms of humanity. The very term recognizes a very different expression of Christianity prior to Constantine. The church then was primarily on the margins of society, thriving under great persecution, based in home living rooms without property, seminaries, and professional clergy, and it was recognized by secular historians of the time as the generous protector of the widows and orphans. Within a generation the church went from a persecuted underground sect to the exalted proclamation of the state. Christianity could not help but be influenced by this evolution and respond to the calling before it.
Scholar Stuart Murray notes in his book Post-Christendom that this period of Christian history is one of rapid expansion of the church and great accumulation of resources. The solidification of doctrine and subsequent moral obligations were one result of an era of Christianity seeking to standardize belief, practice, seeking the peace, unity, and purity of the church.
Christendom, however, is waning in Western societies, more quickly in some areas than others. The days are either going or gone where the church can assume it has the ear of the powerful, the influence of the “tall steeple,’’ or the prophetic voice in a public square in which many churches have ceased to function in order to focus on institutional survival. The decline of Christendom is leading Christian leadership to de-emphasize doctrinal adherence among the membership. Leadership positions carry different expectations as they are charged with carrying the tradition and acting as gatekeepers. But, inclusion into the family of Jesus will become increasingly reliant upon one confession: Jesus is Lord.
In this interim period, church leaders recognize changes are necessary. No longer does the iconic expression of Christian faith of the 1950s Presbyterian work in today’s world. Churches are seeking to be more authentic, embracing a warm and hospitable environment reflective of the outside world. Churches are also realizing that arguing the truth of doctrine, as was the pattern in the modern world so reliant upon reason and prooftexting, is not as effective as presenting the Gospel and experiencing the Gospel in ways that speak to postmoderns. Experiential learning, such as we see in dynamic worship services and short-term mission trips, enables Christians to learn existentially what Jesus meant when he said to worship in spirit and truth or to serve the poor with a generous spirit. Small group Bible studies versus Sunday School lectures are becoming the place of sharing both Biblical truths and discussing their application in daily lives.
This does not mean that doctrinal truth no longer matters, but relevant and effective church leaders know that it is neither the starting point nor the deal breaker for a community to reflect the essential nature of Christianity —Jesus is Lord.
Shall the Pew study shake the foundations of churches today? No, and it also should not be used by the media to further a monolithic stereotype of doctrinally rigid evangelicals. Christians take seriously Jesus’ commission to take his Gospel message to the ends of the earth, whether that destination is the halls of power or the postmodern coffee house. The work of the Spirit goes on and church leaders who respond are finding effective and relevant ministries.
Case Thorp is associate pastor for mission & evangelism at First Church of Orlando, Fla. He is completing his doctoral dissertation on missional ecclesiology at Fuller Theological Seminary in Pasadena, Calif.
