by Thomas E. Bergler
Eerdmans, Grand Rapids. 229 pages
reviewed by CHARLES WILEY
“The youth are not the future of the church — they are the church.” I can’t count the number of times I’ve heard this truism in the PC(USA) over the last few years. And given that the age of the average Presbyterian is well north of the age at which one can join AARP, it would seem to be good to remember. Thomas E. Bergler’s “The Juvenilization of American Christianity” raises significant questions about such a statement.
Bergler’s thesis is that during the mid-20th century, a “crisis in civilization arose” (the world wars, the rise of communism and fascism, etc.). Secular and Christian leaders responded by trying to save civilization by saving youth. In the church, tremendous resources began going into ministry to youth, an unprecedented development. From the rise of youth ministry in mainline churches, to emphasis on Catholic youth, to the rise of Youth for Christ, Christians saw youth as a fundamental church ministry. At the same time, everything from increased automation in industry and farming to required education through high school contributed to a youth culture that had never existed before. This became particularly noteworthy in the 1950s, when the juvenile delinquent and the bobby-soxer became cultural symbols.
The rise of this youth culture and the emphasis on reaching youth in their language/culture have resulted, Bergler contends, in a juvenilization of American Christianity. What was the norm for youth ministry became the norm for the church. So the characteristics of adolescence (intense focus on relationships, naïve idealism, failure to recognize how one’s own actions contribute to the way things are, preoccupation with self-exploration, etc.) become the norm for Christians of all ages. What was once a stage becomes a life.
This juvenilization has not been all bad. Emphasis on emotions has opened up areas of spirituality that had been lacking. It allowed the church to reach this new, distinct youth culture. But the effects have been deleterious as well.
Bergler’s mainline analysis focuses on the United Methodist Church — an excellent choice for his project, but one that makes it hard to see the application for the PC(USA). The UMC, because of its revivalistic stream, had a different culture to appropriate (or not) the growing juvenilization. Some Presbyterian readers will find this analysis close to home, but perhaps more belong to congregations that reflect Bergler’s conclusion that one reason for mainline Christianity’s failure was its refusal to accommodate to adolescent culture.
So what do we do with all of this? Bergler believes that adolescent culture is here for the foreseeable future, so the church must accommodate on some levels, but he describes the best approaches as those that combine a certain strictness with creative adaptation. Focusing only on creative adaptation will not be faithful. He also believes that intergenerational community is a key to help adolescents (of all ages) grow up and realize that God does not exist to make them feel better.
CHARLES WILEY is coordinator for the PC(USA) Office of Theology and Worship.
