Christianity Today

The house lights go down. Spinning, multicolored lights sweep the auditorium. A rock band launches into a rousing opening song. "Ignore everyone else, this time is just about you and Jesus," proclaims the lead singer. The music changes to a slow dance tune, and the people sing about falling in love with Jesus. A guitarist sporting skinny jeans and a soul patch closes the worship set with a prayer, beginning, "Hey God …" The spotlight then falls on the speaker, who tells entertaining stories, cracks a few jokes, and assures everyone that "God is not mad at you. He loves you unconditionally."

After worship, some members of the church sign up for the next mission trip, while others decide to join a small group where they can receive support on their faith journey. If you ask the people here why they go to church or what they value about their faith, they'll say something like, "Having faith helps me deal with my problems."

Fifty or sixty years ago, these now-commonplace elements of American church life were regularly found in youth groups but rarely in worship services and adult activities. What happened? Beginning in the 1930s and '40s, Christian teenagers and youth leaders staged a quiet revolution in American church life that led to what can properly be called the juvenilization of American Christianity. Juvenilization is the process by which the religious beliefs, practices, and developmental characteristics of adolescents become accepted as appropriate for adults. It began with the praiseworthy goal of adapting the faith to appeal to the young, which in fact revitalized American Christianity. But it has sometimes ended with both youth and adults embracing immature versions of the faith. In any case, white evangelicals led the way.

Saving the World

Juvenilization happened when no one was looking. In the first stage, Christian youth leaders created youth-friendly versions of the faith in a desperate attempt to save the world. Some hoped to reform their churches by influencing the next generation. Others expected any questionable innovations to stay comfortably quarantined in youth rallies and church basements. Both groups were less concerned about long-term consequences than about immediate appeals to youth.

In the second stage, a new American adulthood emerged that looked a lot like the old adolescence. Fewer and fewer people outgrew the adolescent Christian spiritualities they had learned in youth groups; instead, churches began to cater to them.

Between 1930 and 1950, Americans got blasted by the Great Depression, World War II, and the cold war. Youth pastors, politicians, and parents all wondered if America and its "way of life" would survive. In the public mind, young people held the key to national survival. After all, millions of young people were unemployed, and Hitler and Stalin were riding to power on the backs of easily manipulated youth. Torrey Johnson, the first president of Youth for Christ (YFC), spoke for many when he said, "If we have another lost generation … America is sunk." In a world of impending doom, who could argue against doing whatever it took to Christianize and mobilize the young saviors of the world?

The 1940s also saw the birth of the "teenager." Unlike the more diverse youth of previous eras, teenagers all went to high school and participated in a national youth culture increasingly dominated by the same music, movies, products, and cultural beliefs. Although it may seem that the teenagers of the 21st century bear little resemblance to those of the 1950s, crucial similarities remain in the structure of adolescent life and its relationship to the church. And one of the most important traits is the aversion to growing up.

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