Why Older and Younger Generations Have Different Philosophies of Ministry

Chapell, Bryan. The Multigenerational Church Crisis: Why We Don’t Understand Each Other and How to Unite in Mission. Baker Books, 2025. 208 pages.

If you’ve ever butted heads with someone on a project only to realize later that you both had the same goal but were coming at the issue from different vantage points, you’re not alone. Our cultural upbringing drives so much of our approach that when it comes to collaboration, unity often proves difficult.

This is an underlying theme behind Bryan Chappell’s book The Multigenerational Church Crisis: Why We Don’t Understand Each Other and How to Unite in Mission. Although the word “crisis” in the title might insinuate doom and gloom, there is great hope for the future of the church. Stated plainly, Chapell says, “The goal of this book is to help different generations grasp why they may have trouble understanding each other, and at the same time to help them treasure and steward the contribution each can make to Christ’s mission in their particular time and context” (20).

Chapell aims to help two distinct age groups in the church leverage their shared biblical beliefs and values to advance the gospel together. The dividing line for these two groups is age fifty, although this is more of a soft line, depending on regional and cultural contexts. Chapell explains that those above age fifty predominantly grew up in a culture with a majority Christian influence, while those under fifty found themselves as minorities in a culture antagonistic toward the gospel. Referencing a Pew Research study, he points out that 90% of Americans identified as Christians in 1972, a stat that held steady for nearly twenty years. Since the 1990s, though, that percentage has dramatically declined, sitting at 60% today and continuing to fall. Even that 60% is inflated, as less than half of those claiming Christianity admit to being active church attenders, let alone meaningful members.

So the older generations of Christians (Builders, Baby Boomers, and Gen X) remember a day when Christianity was appreciated and privileged, where they were the majority. Therefore, their mission was to use their influence to effect widespread change through movements like the Moral Majority. Younger generations of Christians (Millennials, Gen Z, and Gen Alpha), on the other hand, have come of age in a culture where Christian beliefs and values have taken a back seat, so their mission has been to make the Christian faith credible again. While older generations of believers aim to put a stop to the immorality and social ills of the culture, younger generations seek to minister to those broken by these maladies. Both groups seek to honor Christ, uphold biblical truth, and engage others with the gospel, but their methods butt heads. As Chapell says,

Often members of the older generation look across the aisle at younger pastors and leaders in their own churches or denominations who will not put on the Moral Majority uniform and conclude that the rising generation is composed of cowards, compromisers, and liberals. It is also common for younger leaders to examine the messages of their older counterparts and conclude that senior leaders are insensitive, out of touch, and hypocritical about gospel mission. (109)

As someone only a couple of years shy of fifty and part of the end of Gen X, I find myself somewhat of a bridge between the two groups Chapell describes. Having grown up with Christian parents in the Bible Belt, I share many experiences with those of older generations. In my hometown, Christianity thrived, and nearly everyone I knew would have claimed to be a Christian. But I also spent a portion of my young adult life in the much more secular community of Boulder, Colorado, where Christians were considered weird and out of touch with reality. So I feel like I have a foot in both camps. As such, I believe Chapell is spot on in his assessment of the competing mindsets within the church that cause friction.

However, while it would seem these groups are at an impasse, Chapell convincingly paints an encouraging picture of the future. Whereas Christianity doesn’t have the same majority influence it once had, and the number of “nones” (those who claim no religious affiliation) has risen sharply in the past ten to twenty years, all hope is not lost. In fact, trends indicate the younger generations, in particular Gen Z and Gen Alpha, have a growing interest in the gospel. So churches need believers from older and younger generations to unite in mission together to capitalize on this gospel opportunity. Thus, Chapell presents ways for Christians of all ages to work together to this end in the power of the Holy Spirit.

Overall, this book provides an excellent analysis of the present spiritual state of our country, as well as the landscape of evangelical churches. At times, the book is heavy on statistics and research, but Chapell winsomely uses these numbers to prove his assertions and offer helpful applications. His own broad experience as a pastor, seminary professor/administrator, and denominational leader gives credibility to his recommendations for the path forward. The book also includes discussion questions for each chapter, making it a fantastic resource for fostering dialogue within churches as well as denominational circles. I would recommend that pastors and church leaders work through it with their congregations to cultivate unity and understanding in the body of Christ.

Upon completion of this book, I came away with great joy and optimism at how God is moving in our churches and the potential for a revival among future generations. God is working here and around the world, and he invites all generations of believers to join him.