Posts Tagged Shane Claiborne
The Barna Group has released more research findings on the reasons behind Christian millennial migration, this time delving into the topic of vocation-building.
From the summary:
In particular, 84% of Christian 18- to 29-year-olds admit that they have no idea how the Bible applies to their field or professional interests. For example, young adults who are interested in creative or science-oriented careers often disconnect from their faith or from the church. On the creative side, this includes young musicians, artists, writers, designers, and actors. On the science-oriented side, young engineers, medical students, and science and math majors frequently struggle to see how the Bible relates to their life’s calling.
This week at AEI’s Values and Capitalism, I offer my own thoughts, noting that such a fundamental disconnect should shake Christians to their cores:
Although it’s encouraging to hear that millennials are actually aspiring to careers—no offense, folks!—such disconnect and confusion among Christians makes me wonder what they are aspiring for in the first place. If the Christian life is a constant, daily struggle, and our daily lives are highly consumed by professional interests and “career” activity, what does it mean for us to divorce the two?
It would seem that either one or the other would suffer—either our Christian walks or our professional careers—but when I survey the landscape of “Generation Y,” the confusion seems to be impacting both.
As for why the confusion persists, I don’t think it’s due to lack of discussion. Indeed, the topic of “Christian living” and “Christian mission” has become wildly popular as of late. What, then, is wrong with the message?
As I’ve previously argued regarding David Platt’s popular book, Radical: Taking Back Your Faith from the American Dream, even where the church has gotten its theology right (itself unusual), it has still proven resilient in getting its application wrong.
Yes, we are called to obey God. Yes, this will involve sacrifice and struggle. But does this mean that we are called to sacrifice and struggle for the mere sake of sacrificing and struggling?
That’s where the popular message is directing us, and as long as this is the case, it should be no surprise when those of us aspiring to something (often through a “professional career”) find it confusing to be told by Christian leaders that this something is really nothing. If we are finding fulfillment in what we do, and if we feel called by God to do the work we’re doing, why wouldn’t we be confused if we are being told to flush any personal ambition down the toilet?
Far too often, such imperatives toward “missional living” treat our missional directives as though the material realm is an insurmountable obstacle rather than a tool for us to own and wield appropriately.
The result: a form of spiritual escapism from our day-to-day socio-economic activity—a full-throttle rejection of the material world, rather than a pursuit of appropriate Read the rest of this entry »
By Josh Lowery, Guest Contributor
On the 10th anniversary of 9/11, remembrance took many forms around the country and even the world. For my own part, 9/11/11 was more emotional than 9/11/01.
Ten years ago, the most lasting image came from sitting in an over-crowded student lounge where I watched the events live, along with about one hundred other people, on a big screen TV. As the first of the two towers began to actually fall, it was surreal, and as a self-absorbed, 20-year-old college junior who had a small world view and a very small frame of reference for tragedy, I watched in stunned numbness.
Ten years later, at about the same time in the morning as when the second plane hit, I found myself rehearsing music for my church’s 10:00 a.m. service. During a brief break on stage, the media guy played about 10 seconds of a video to test the sound. The video was a roughly 2-minute-long audio montage of distress calls, media reaction and on-the-street sound bites from that terrible day, coupled with a stream of quotes from world leaders and dignitaries encapsulating the unity, resolve and general “oneness” that we all experienced in the immediate aftermath. After hearing a mere five seconds worth of audio, I found myself cascading quickly into a visible emotional state. I began nervously pacing around in a 5-foot radius of where I was standing (I was wearing a guitar that was plugged in at the time). I’d been caught off-guard by those sudden, interrupting sound bites and had a much more emotional reaction in a very short period of time than I did on 9/11/01 when the tragedy itself was unfolding.
What followed throughout the rest of that morning at church was a time of reflection ranging from inspirational to downright uncomfortable. There was an open mic (which is all you need know in order to imagine the possibilities), but all in all, the morning was memorable and served a good and proper purpose.
I then came home and was treated, courtesy of Facebook, to a host of 9/11 “reflection” articles representing an array of political persuasions. One in particular came from Tony Campolo’s blog, in which Kurt Willems, a self-identified Anabaptist, discusses the Last Supper.
Willems notes that despite Jesus’ “intel” on what Judas had already done (and was soon to do), Jesus nonetheless washed his feet along with those of the other disciples. Willems’ marveling of this as one of the most profound enactments by Jesus of his command that we love our enemies is something I absolutely resonate with. I would even go so far as to say that, short of perhaps the Crucifixion itself, this act stands above all other Gospel anecdotes in this regard.
But after this point, the writer and I sharply diverge. Willems takes what is a beautiful, practical, spiritual lesson from the life of Jesus and uses it as a political springboard. It surpasses the ironic that this would come from someone who belongs to a community of writers and activists who sanctimoniously criticize the “religious right” for its uneasy marriage of faith and patriotism. According to Willems, we should view Jesus Christ Himself as equal parts God and policy wonk. We are to look on Jesus’ washing of Judas’ feet as an all-encompassing metaphor for how national foreign policy should be executed.
After conceding that “this humble act was contextual in its application for people in the First Century,” Willems abruptly changes his tone, ambiguously chastising a myriad of nameless American churches for Read the rest of this entry »
When I first picked up Brett McCracken’s new book, I was expecting a simple, cheeky romp through the various fads and frivolities within modern Christianity. The title itself, Hipster Christianity: When Church and Cool Collide, sounded an awful lot like the pretentiously reflective, light-and-trite nonfiction that Christian twentysomethings flock to nowadays.
But McCracken takes hip seriously, and he has a strong message for Christians who don’t.
“[W]e have to think harder,” says McCracken. “…even with something that might seem trivial, like ideas of “hip” and “cool,” Christians need to think long and hard about what it all means for our objective on this planet.”
McCracken certainly has a lighter side, and anyone who has read his blog or his movie reviews will know that he has a great ability to write wittily and pithily on all things art and culture. But although he enjoys cracking church-culture jokes as much as the rest of us, McCracken is largely on a mission to find an answer.
The question, as McCracken sees it, is this:
Is Christianity cool in today’s culture? And I mean naturally cool? As in — are people attracted to and desirous of it on its own accord? Or must it be cool in the marketed, presentational sense? … perhaps Christianity is hopelessly unhip, maybe even the anticool. What if it turns out that Christianity’s endurance comes from the fact that it is, has been, and continues to be the antithesis and antidote to the intoxicating and exhausting drive in our human nature for cool (for independence, for survival, for leadership, for hipness)?
Before answering this question directly, McCracken uses the first part of the book to offer an extensive history of hip, beginning in the Renaissance and proceeding all the way up to the modern church. Moving from Rousseau’s anti-aristocrat pose to Brummel’s eighteenth-century dandyism and bohemianism, McCracken eventually hangs the hat of hipsterdom on the birth of America, a country that McCracken describes as Read the rest of this entry »