GENERATION NEXT

GENERATION NEXT

South Asia is a young region. In many areas, close to 50 per cent of the population is under the age of twenty-five. Yet in many respects our churches are oriented to the older generation. Moreover, when ministering to the young, the main concern of the churches seems to be to keep the flock within the fold. This traditional outlook of the church tends to prevent young people from being themselves and making an impact on the generation to which they belong. There is an urgent need for positive action to steer an entire generation in the right direction.

Before action can be taken, we need to understand the patterns of thinking that affect the members of Generation Next (Gen Next) in South Asia today. One is that they seek ideals that will lead them to freedom. This longing has led to large-scale conversions to Christianity in Nepal. It has also affected politics and national affairs, where this generation pushes hard for social transformation and development. The effects can be seen in the anti-corruption wave in India, Muslim unrest in Bangladesh, and the increased fear and anxiety in authoritarian political climates.

The restlessness of Gen Next finds outlet in large-scale migration as they seek greener pastures for education and employment. They use technology, the Internet and social networking applications to connect with people in new and distinctive ways. The “connected generation” makes links across the classes and castes that divided the older generation. Gen Next is more comfortable with globalisation and new ways of doing work as seen in the IT and call centre boom, where they are willing to work late and work smart.

In urban contexts, many in Gen Next seek acceptance with the crowd by changing their appearance, whether by colouring their hair or having a tattoo or a body piercing. Thanks to the media, these practices are also spreading to small towns and villages.

When it comes to religion, Gen Nexters are in a dilemma. Many claim they have no religious affiliation and prefer to consider themselves atheist or agnostic. Yet, at the same time, they express a strong desire for some kind of spiritual high or experience, although not necessarily one that involves closeness to God. For many of them the ultimate goal is success, which is interpreted as finding the quick road to fame, fortune, fast cars and materialistic pleasure. Many will say that getting rich is either the most important or second most important goal in their lives.

Sadly, it can be said that the poor example of some who call themselves Christians has contributed to this confusion about religion. Some of us value respectability and power over humility and righteousness and have bought into a consumerist culture that loves things more than people. So we have stressed money and professionalism instead of human affection and have valued talent and skills over God’s anointing and simplicity. We have suggested that transformation involves therapy rather than true repentance. All of this means that when Gen Nexters look at the church, they see people who want to make God in their image, rather than be conformed to his image. No wonder they seek a mere “spiritual high” rather than God.

How should the church respond to the challenges posed by Gen Next?

First, we need to recognise the problem! Secondly, we need to set about finding creative ways to deal with the challenges and to balance our local culture with the global one that the Gen Nexters are used to.

Thirdly, we need to create new communication strategies – just as the church has had to do in every generation – in order to communicate the gospel and make disciples for the Lord Jesus Christ. Fourthly, we need to recognise that this will involve interaction with the world in which Gen Nexters live. We must dialogue with young people, interact with their culture, raise questions and help them to find answers to the issues they face, not least in relation to sexual immorality, stress, crime, violence and delinquency.

In conclusion, a word of encouragement: This task is not impossible. This dialogue can be conducted by ordinary church members, families who will open their homes and caring pastors who will seek to nurture and feed the flock. But there is also a need to train these people specifically for this special ministry.

Jacob G. Isaac