Undertaking this research has, once again, been humbling and inspiring. Researchers are supposed to be objective; however, as someone who has invested in Millennial Christian faith for more than 25 years, my overwhelming response is one of pride in these resilient disciples. Many of their peers have walked away from faith, but, despite the challenging cultural moment and their personal struggles, those who took part in this project have not. Most are persisting in following Jesus and continuing to pursue authentic lives that align with their understanding of the gospel. The stories and enthusiasm of those whose conversion has recently and radically transformed their lives were inspiring. The maturity and wisdom of some of the longer-term believers was profound, but so were the accounts of those holding on to faith by their fingernails – because, even in their struggle, they could not imagine life without Jesus.

Of course, this study is based on a self-selecting sample, gathered in a specific place; it should not be generalised to all Millennial Christians everywhere. Undoubtedly, readers will have their own perspectives on the findings. Millennials may well resonate with some aspects while finding others alien. Older readers may recognise or be surprised by them. However, I offer in conclusion five personal, pastoral reflections.

Principled and pragmatic

First, in many ways, Millennial Christians are full of contradictions. Whilst some are devoutly conservative or committed progressives, many navigate a more complex path. They are both traditional and progressive; rooted but flexible; buffeted yet secure; committed but constantly questioning; longing for spiritual elders but suspicious of authority. Some describe being bored or disillusioned but are still hopeful: having friends – Christian or not – but still longing for authentic intimacy. Many are conservative in their desire for church and family, but radical and frustrated in their desire for a gospel that will transform society.

Perhaps this is the result of simultaneously navigating two vastly different realities – secular Britain and the historic Christian faith. Perhaps it is the result of being exposed to the internet as young adults, enabled and encouraged to embrace diversity. Whatever the reason, these participants were often both principled and pragmatic. Their faith provides deep roots, a strong sense of identity and a value system. However, navigating life as a religious minority in a secular society that is experiencing significant instability means they have learned to be flexible. This does not mean they are unprincipled, far from it. It does mean they are more likely to focus on common values than on differences and are instinctively collaborative with others. It will be interesting to see how this impacts the future of the church as they become leaders.

Establishing adulthood

A second reflection is that if, for many, their twenties were a phase of ‘emerging adulthood’ (a lengthy and uncertain process of forming an adult identity and belief system), I would describe their thirties as a process of ‘establishing adulthood’. By this I mean putting down roots, establishing careers, families, homes and communities. If they spent their twenties exploring, their thirties have been a period of intensively digging and building. Having postponed the developmental tasks former generations undertook in their twenties, they are now doing them while simultaneously shouldering the additional responsibilities of their thirties. Consequently, many are tired, a bit battered and bruised from the exertion, joys and inevitable setbacks. Both in the survey data and interviews, the differences between those aged 30 and 40 were marked. Many (though not all) of the younger participants were still unsettled – looking forward, but as yet uncertain about their lives. By contrast, older participants appeared experienced, established, and largely at peace with the decisions they had made. For better or worse, this was the life they had created, and they were doing their best to live it in line with their beliefs and values.

However, it is also important to pay attention to the significant disparity among Millennials during this season of ‘establishing adulthood’. They are not homogenous. Not everyone experienced an ‘emerging adulthood’. Some had children very young, have always lived locally, and have strong local networks. Others are moving to the region, having babies at 40 and are a huge distance from family and friends. There are also those who are single, queer, neurodiverse, child-free by choice or circumstance. Congregations contain Millennials struggling with addiction and rebuilding their lives after time in prison, as well as those traumatised by having to flee persecution abroad. Similarly, there are increasing numbers of those who have come to the UK to study, or for professional opportunities and are struggling with life in Britain – particularly given the current political climate.

When it comes to church, as well as encouragement for their faith, it seems evident that above all else, what the majority are looking for during this period of establishing adulthood is not large and slick, but ‘home’. They want a community where they can be known, where their children’s faith (if they have them) will be encouraged, and where they can make some sort of contribution. This obviously means there are pastoral implications for what we assume about adults in their thirties and early forties – particularly if they are ‘other’ in some way or have relocated and are having to re-dig foundations and build a new life within already established communities.

The shape of resilient faith

While undertaking the Changing Shape project from 2017-19, it became evident that there was a spectrum of ‘shapes’ Millennials’ faith had emerged into through their twenties. Among those who continued to identify as a Christian and attend church, there were five categories:^[1]

• Disappointed but persevering – whose lives were not what they had hoped, but who were determinedly hanging on to their faith with hope that things would change.
• Realistic pragmatists – whose youthful zeal had settled into something more realistic and sustainable.
• Confident and calmer – whose tumultuous twenties had been supported into a more adult faith, often through prayer and the care older believers had shown them.
• Deeper faith and greater enthusiasm – often those with some sort of profound spiritual experience, or new believers whose conversion had made them passionate disciples.
• Radical risk takers – following unconventional lifestyles for the sake of the gospel.

Seven years later, although Millennials are significantly older, this schema still appears accurate. Participants from this study matched all five. I would however argue for an additional category between the first two – ‘Sincere but struggling’. Significant numbers described Christian faith that was long standing, very important to them, and central to their identity and value system. They were part of a church community, praying regularly, endeavouring to live and, in many cases, raise their children in line with their beliefs. Yet, life – and faith – were hard work. They were not disappointed with life per se, nor were they pragmatists, accepting that this was how life was in the season. Instead, they were frustrated, aspiring for faith to be deeper, relationships to be closer, and life to be more manageable. Most were not at risk of losing their faith; it was too embedded for that and was helping them in a demanding season of life. Questions and struggles did not necessarily cause huge crises, but they were tired, extremely stretched, and in need of spiritual refreshment.

I would argue that one of the most significant opportunities for churches is to consider how we support and encourage younger adults to understand and embrace different seasons of life and develop different perspectives, rhythms and practices. It will take wisdom, consultation, and creativity, but it provides a wonderful opportunity to model the sort of countercultural, multi-generational community Millennials crave, and that we have largely lost in the hyper-individualised west.

Friendship and faith

Asking Millennials to reflect on their friendships was central to this project – particularly the men. It was encouraging that most had some confidants and that statistically they had better social networks than their secular peers. Nonetheless, there are challenges for maintaining and, in particular, making new friends in this life stage. At one level, there is nothing to be done – more hours simply cannot be created in the day. But encouraging hospitality and facilitating opportunities for those in their thirties and forties to meet would be a start. Larger churches often have young adult groups, usually aimed at singles in their twenties. Perhaps there might be ways to intentionally network other groups? Relationships can flourish around mutual interests both within peer groups and across them. Clearly, church is not a social club; it is something much more profound than that, but friendship can develop out of fellowship and, in turn, strengthen individuals and the congregation as a whole.

Having said that, creating opportunity is clearly not always enough for meaningful friendships to develop, never mind ones that encourage faith. Why aren’t some men more proactive in creating contemporary friendships, rather than relying on historic ones? Is it simply about time, or personality? Why don’t British Millennials, regardless of sex, often talk about their faith or pray with friends? If very young adults and students, or zealous new converts, do so, surely these are just habits that people get into, or out of? If that is the case, then how might they be encouraged to go deeper, share faith-talk and pray with each other, especially since so many report wanting that?

Commitment and contribution

Finally, I want to push back on some of the labels that were given to Millennials in their youth. The participants in this study are not “Generation Me”, “Precious Unicorns,” or “Snowflakes.” Far from it, these adult Christian Millennials are highly relational and deeply committed to their friends, their children, their church community, to making a difference with their lives, and to their faith. It is not nominal and consumerist, but central to their identity.

That commitment also extended to their locale. Those born in the Northeast had remained or returned because they could not imagine living elsewhere – they were passionate about the region. Many of those who had moved and remained for a long period had done so because they had found a home in a church community as young adults and were now deeply invested. They might never be locals, but many saw a need and wanted to help, or felt that God had called them to build lives here. Internationals and recent incomers might be relocating, but looking for a new church was about more than making friends; it was about becoming part of a community that, yes, would nourish their faith, but where they could be known and make a meaningful contribution.

I would describe these participants as sincere, and in many cases sacrificial, not snowflakes. Certainly, they might be struggling with their mental health or overwhelmed – even burned out. Many are concerned for their children or anxious about the future but, given the cultural moment, that is hardly unreasonable. On the one hand, they are walking the same path as previous generations. On the other, Millennials continue to be at the sharp end of societal, technological, economic and ecological uncertainties. Those of us who are older may have no more clue how to navigate those challenges than they do, but we can listen, collaborate, pray and journey with them. We all have much to gain, and the church will be richer, and wiser, for it.

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Footnotes

[1] Ruth Perrin, Changing Shape; the faith lives of Millennials (London: SCM, 2020), 213-225