In the last few years, newspapers and newsmagazines have been full of stories about baby boomers returning to church. The purpose of this essay is to take a look at those stories and statistics and see what we can make of all of this hoopla. Is there a spiritual revival taking place? What caused the exodus and what is bringing about the return? These are just a few questions we will address.(1)
The baby boomers returning to church have been dubbed "baby boomerangs." Most of them grew up in religious households. In fact, about 96 percent had some religious instruction in their early years. But many jettisoned their religious beliefs when they became adults because spirituality seemed irrelevant in the secular, pluralistic culture of modern life. Now, like boomerangs return to the point of their departure, many baby boomers are returning to church.
At least two processes were responsible for their exodus from organized religion. The process of secularization in modern society removed religious ideas and institutions from the dominant place they had in previous generations. Religious ideas were less meaningful, and religious institutions were more marginal in their influence on the baby boom generation. To their parents' dismay, most boomers dropped out of traditional religion for at least two years during their adolescence and adulthood.
The process of pluralization in their world rapidly multiplied the number of world views, faiths, and ideologies. This increase in choice led naturally to a decrease in commitment and continuity. Many boomers during their adolescence and early adulthood went through what might be best called serial-conversions. Spiritually hungry for meaning, they dined heartily at America's cafeteria for alternative religions: est, gestalt, meditation, scientology, bioenergetics, and the New Age. Others sought spiritual peace through 12-step programs for alcoholics, workaholics, even chocoholics. This have-it-your-way, salad-bar spirituality has been high on choices and options but low onspiritual commitment.
One author wrote, "Although there are those who try to follow the demanding precepts of traditional religion, most baby boomers find refreshment in a vague religiosity which does not interfere in any way with how they live."
As this generation passes through midlife, it will inevitably look to the future more with anxiety than anticipation. Boomers are asking, Who will care for me? Will I be able to provide for me and my family?
And these questions are also mingled with questions of identity. Who am I? Where am I going? Is this all there is to life? These questions have an underlying spiritual dimension and are not easily answered in a secular world nor in a mystical world filled with bland spirituality.
Certainly this generation has sought answers in self-help programs and community activities, but something more than social changes and technology are necessary. As one commentator said, "There is a feeling of being lost and looking for something greater. People know that technology hasn't worked for them. It hasn't done anything for their souls."
This is, in part, why many baby boomers have begun to return to church. But is this a true spiritual revival? Furthermore, what about the large segment of this generation that is still outside the church and seemingly uninterested in coming back? What could the church do to reach out to those boomers who are still outside the church?
As in other endeavors, baby boomers have been seekers: seekers of pleasure, seekers of experience, seekers of freedom, seekers of wealth, and yes, seekers of spirituality. But unlike their parents, boomers' search for spirituality took them down unpredictable paths. This generation has been eclectic in its religious
experiences where brand loyalty is unheard of and the customer is king. While some have stayed true to the "faith of their fathers," most mix traditional religion with New Age mysticism and modern self-help psychologies in a flexible and syncretistic manner.
Tracking this generation's values and attitudes toward religion and spiritual issues is not easy, if for no other reason than the lack of substantial research. Most of the significant research on boomer attitudes toward religion have been done within the last ten years. Consider this comment from the late 1980s: "When the first of its number reached 40 last summer, the Baby Boom once again entered the spotlight. But for all the coverage, including a 10-page cover story in Time and [Landon] Jones' 350-page book, little more than a paragraph was written on the role of religion in the lives of the Baby Boom generation." Fortunately, more research since then has provided a better perspective on this generation's attitudes and perspectives on religion.
Boomers can be divided into three religious subcultures: loyalists, returnees, and dropouts. Loyalists tend to be social conservatives. They had better relations with their parents and tended to grow up in stricter homes. Loyalists never really identified with the counterculture and never left their church or synagogue.
At the other extreme are the dropouts. They had less confidence in the country when growing up and had more conflicts with parents. Traditional religion was, to them, out of touch with modern life. They have never come back to church and pursue spirituality (if at all) in a personal and individual way.
Between the loyalists and the dropouts are the returnees. They were and are middle-of-the-road types who were less alienated than the dropouts but more disaffected than the loyalists. They left church or synagogue and have returned but often with some ambivalence.
Each religious subculture manifests differences in spiritual styles and commitment but all are affected to some degree by their experiences in the counterculture. Though their views are different from one another, collectively the three boomer subcultures are very different from their parents. For example, few in the returnees subculture actually consider themselves religious and do not hold to traditional views of God even though they may actually attend religious services on a regular basis. Returnees are much less likely to engage in traditional religious activities (daily prayers, saying grace at meals, reading the Bible). Almost one- fourth of returnees and nearly one-fifth of loyalists say they believe in reincarnation.
In short, baby boomers are very different from their parents in terms of spiritual commitment and biblical understanding. And churches and Christian organizations that reach out to this generation must be aware of these differences if they are to be effective.
Those baby boomers who have returned to church--the so-called "baby boomerangs"--have returned for one of two major reasons: children or spiritual restlessness. Boomers concerned about the moral and spiritual upbringing of their children have made the spiritual pilgrimage back to their religious roots. Members of this generation may say they do not believe in absolute values, but frequently their relativistic world view collapses when they have children. They don't want their kids growing up without any moral direction. Church suddenly becomes a much more important place. Gallup surveys, for example, show that nearly nine in ten Americans say they want religious training for their kids, even though fewer than seven in ten with children (ages 4-18) say they are currently providing such training.
The boomerang phenomenon is not peculiar to baby boomers. Church historians have found a predictable pattern of church attendance that has affected numerous generations. Typically after high school young adults drop out of church and often don't drop back into church until they have children. In that regard, boomers are no different than generations that preceded them.
Unlike previous generations, boomers prolonged the cycle by postponing marriage and children. Getting married later and having children later essentially extended their absence from church. And this extended absence allowed many of them to get more set in their ways. A generation used to free weekends and sleeping in on Sunday is less like to make church attendance a priority.
Kids begin to rearrange those priorities. Statistically, it has been shown that the presence of children in a family makes a significant difference in the likelihood of church attendance. One survey found that married baby boomers are nearly three times more likely to return to church if they have children. Children do indeed seem to be leading their parents back to church.
Another reason for boomers returning to church is spiritual restlessness. Sixteen hundred years ago, St. Augustine acknowledged, "We were made for thee, O God, and our hearts are restless until they find rest in thee." Social commentators have generally underestimated the impact of this generation's restless desire for meaning and significance. Ken Woodward, religion editor for Newsweek magazine believes "That search for meaning is a powerful motivation to return to the pews. In the throes of a midlife re-evaluation, Ecclesiastes--`A time for everything under heaven'--is suddenly relevant." George Gallup has found that two thirds of those who dropped out of a traditional church (left for two years or more) returned because they "felt an inner need" to go back and rediscover their religious faith.
For these and other less significant reasons, baby boomers are returning to church though not in the numbers sometimes reported in the media. All of this attention to returning boomers fails to take into account that more than forty percent of baby boomers have not returned to church. And while many are celebrating those coming in the front door, they shouldn't overlook the stream of boomers leaving the church out the back door. They are bored, disillusioned, or restless and need to be reached more effectively if the church is to make a difference in the 1990s and the 21st Century.
Although much has been made of the baby boomerang phenomenon, many more are skeptical of church as well as other institutions such as government, military, and schools. While they are consistent with previous generations in their boomerang cycle, "statistics on church attendance, when viewed up close, reveal dramatic and distinctive patterns along generational lines." The data show:
Nevertheless, boomers are returning to church in increasing numbers. By the early 1980s the number of leading edge baby boomers who attend church regularly rose nearly ten percent (33.5% to 42.8%) and continued to rise through the decade.
Will this revitalized interest in religion make a difference in society? This is a question many social commentators are considering. "Will the churches and synagogues provide the kind of training necessary to keep the faith vital--or will the churches merely mirror the culture?" asks sociologist Os Guinness. "The natural tendency of the baby boomers is to be laissez faire socially. Will their return to faith make any decisive difference in their personal and social ethics, or will their religious commitment be [simply] a variant of their social philosophy?"
Traditionally boomers have been samplers with little brand loyalty. They don't feel bound to the denomination of their youth and search for experiences (both spiritual and otherwise) that meet their needs. It is not uncommon for families to attend different churches each week (or on the same day) to meet their perceived spiritual needs. They aren't bashful about attending a particular church to take advantage of a special seminar or program and then picking up and moving to another church when those programs seem inviting.
Many boomers may be interested in spiritual issues but see no need to attend church. George Gallup refers to this characteristic in his book The Unchurched in America--Faith Without Fellowship. Such religious individualism stems both from American individualism that has been a part of this country for centuries and this generation's desire for flexibility and individuality. The have-it-your-way attitude in every area of a boomer's life has given rise to this religious individualism.
Boomers approach religion and spirituality differently than previous generations. They embrace a faith that is low on commitment and high on choice. As one commentator noted, "They are comfortable with a vague, elastic faith that expands to fill the world after a pleasant Christmas service and contracts to nothing when confronted with difficulties." No wonder many boomers are starting to embrace religious beliefs that previous generations would never have considered.
Spiritually hungry boomers looking for nourishment for their souls have already tried a variety of selections from America's spiritual cafeteria. They will probably continue to do so. Lonely, isolated in boxes in the suburbs, often hundreds of miles from their families, boomers are facing significant psychological issues in the midst of busy lives that sap their emotional and spiritual resources. Beneath this isolation and turmoil is a restless desire for spirituality.
Some will try to meet these needs by dabbling in the New Age Movement. And if the churches do not meet their real and perceived needs, this trickle may turn into a torrent. The New Age Movement is attractive to the spiritually naive and institutionally cynical. If the church fails, then the New Age will thrive.
This may be the greatest challenge for the Christian church. Can church leaders woo baby boomers back to the flock? Can the church challenge boomers to a greater level of religious commitment in their lives? Can the church provide religious training necessary to keep boomers' faith vital? These are important questions.
Churches need to challenge boomers to deeper faith and greater religious commitment, but surveys and statistics show that churches themselves may be suffering from the same maladies as baby boomers. Church members like to believe that they are more spiritually committed and live lives different from the unchurched. The data show otherwise.
Approximately 40 percent of America attends church or other religious services on a fairly regular basis. But George Gallup has found that fewer than 10 percent of Americans are deeply committed Christians. Those who are committed "are a breed apart. They are more tolerant of people of diverse backgrounds. They are more involved in charitable activities. They are more involved in practical Christianity. They are absolutely committed to prayer."
Numerous surveys show that most Americans who profess Christianity don't know the basic teachings of the faith. Such shallow spirituality makes them more susceptible to the latest fad, trend, or religious cult. Gallup notes that not being grounded in the faith means they "are open for anything that comes along." For example, studies show that New Age beliefs "are just as strong among traditionally religious people as among those who are not traditionally religious."
Lack of commitment to a faith position and to a lifestyle based upon biblical principles also extends to church attendance and instruction. Eight in ten Americans believe they can arrive at their own religious views without the help of the church.
Commitment to biblical instruction is not high either. George Gallup says that Americans are trying to do the impossible by "being Christians without the Bible." He goes on to say that, "We revere the Bible, but we don't read it." Pastors and pollsters alike have been astounded by the level of biblical illiteracy in this nation.
Churches that reach out to baby boomers will have to shore up their own spiritual commitment as they challenge this generation to a higher level of commitment and discipleship. If they are successful, then their congregations will grow. If they aren't then this generation will go elsewhere to satisfy its spiritual hunger.
1. Information in this pamphlet is taken from my book Signs of Warning, Signs of Hope. (Moody, 1994).
2. Wesley Pippert, "A Generation Warms to Religion," Christianity Today, 6 October 1989, p. 22.
© 1994 Probe Ministries