An analysis of the growth of Christianity shows a gravitational shift towards Asia, Africa and Latin America, while in the West it takes on a more metamorphic state, changing to reflect new trends, and stagnating in some instances. Tickle (2008) agrees with the latter argument as she put forward her theory of an emergent Christian movement heavily influenced by the Old Testament laws.
In order to envision imminent changes as the journey towards 2035 escalates, it is important to study and analyze external as well as internal changes which may metamorphosize religious faith as it is known today. An examination of technological, political, and cultural trends highlights three possible faces of faith, outside of main stream Christianity as we move towards 2035. The first one is the belief without affiliation face, the second is the new secularized Church and the final one is the continuous growth of multi-denominations.
The scenery dominating the road towards 2035 will be peopled with two types of Christians; the conservative and the progressive. The conservatives will employ "sola scriptura," and follow the New Testament precepts. They will maintain that the Bible is the infallible word of God and the sole authority which should govern Christian living. They will not acknowledge the changes around them and its impact on Christianity. These people will operate like a horse with blinders, look steadfastly ahead; they will predict the changes they see as signs of the end times. They will draw Biblical passages to support their beliefs, ignoring any exegetical strategies which may provide a better understanding of scripture. Any material written to help them to assist and cope with emerging changes will be seen as efforts of the anti-Christ to thwart their beliefs.
They will hold firm to their core beliefs and traditions. This group will continue to believe that God is the guide to all things and He will ensure the continued success of the Church. The progressive Christians, on the other hand, will not rely solely on "sola scriptura" as the sole authority to govern Christian living. This group is most likely to question the Bible and its relevance to their society. They will be more aware of changing trends and how the trends impact their faith. This group will not be satisfied with biblical quotes as answers to their questions but instead will seek clarification, and answers to satisfy their quests. They are "action" Christians, because they will be willing to take actions as new trends emerge which may help them better understand their surroundings and their relationship to God. It is from this latter group from which the three faces of spirituality will be born.
The belief without affiliation face
In today's world it is normal to sit in a living room to watch an evangelistic program and become emotionally filled with blessings. This has started a culture which will grow in intensity as humanity sojourn towards 2035. Davie (1994) stated that there has been a shift in religious affiliation in that people have moved away from belonging to a group or organization but have kept their belief. Hall (1997) supports such a notion when he described a shift from traditional to the "lived religion" which symbolizes people adhering to their religious ideology on a regular basis without attending an organized institution. The assumption is that there is an extensive assimilation of Christians who are failing to acknowledge any form of denomination or membership to an organized religious establishment. Barna (2005) believes that there is a generational drift that is creating this dilemma.
Several influential factors such as technology, culture and higher education are to be recognized for this drift. The more technological advanced Christians will engage themselves with a lesser need to associate with a body, engaging instead with web fellowship via different electronic devices. Education while beneficial as it adds to a flourishing economy, also possess the ability to erode religious faith, giving birth to philosophical thoughts which may negate the necessity of affiliating with a congregation. An observation over the past ten years indicates that association and affiliation with others in a building might just be out-of-date, ending worshipping as it is known.
The new secularized Church
In recent years there has been a move towards a contemporary spiritual practice which leads to an implied religion. This type of practice allows for secularization to play a part in religious function. What does this mean to everyday Christianity? The implication is that religion has become a fluid construct which has been generated from a variety of beliefs and has become customary in spiritual practice. The new secularized church will use, but will also operate outside of "sola scriptura" in order to gain followers.
This new church will attempt to break down diversified barriers, in order to meet the needs of followers. It is a church designed to meet the needs of patrons, therefore it will change faces as new cultural fads emerge in order to attract or keep its believers. As issues of homosexuality and biotechnology takes preeminence, the church, in its quest to maintain and attract membership may become more tolerant of these issues.
The Bible and observance to its tenets will not be the main focus of this faith; hence there will be none or very little lines of separation between right and wrong, as human reasoning will create shades of gray, which may cause many to fall into sin without acknowledging it as sin. The pace of technological growth as well as the availability of higher education will enhance the growth of this movement. These two factors will cause an escalation in the quest to find answers to issues which will bombard humanity by 2035. The search for answers will lead many to attach their own interpretation to scriptures.
Continuous growth of multi-denominations
The faith of the religious multi-denominational arena buries itself in the driving force of transformation designed to reshape the Church environment by 2035. Currently a large number of people globally participate in some form of organized religion. Because of growing demographic diversity the landscape is expected to change which will lead to growth at the same time a more multi-denomination configuration.
In past years the dominance of the Roman Catholic denomination seemed to consist of an endless boundary. However in recent years we have seen the closure of many catholic doors as membership dwindles and people move to other denominations. Could this be the end of the Catholic Church or is it likely that Tickles (2006) envisions of a regrouping and reconfiguration will result in the emergence of a more vibrant Catholic church? Existing argument supports the latter scenario, which will see the growth of multi-denominations as people leave not only the Catholic Church, but other denominations as well.
As people grow dissatisfied with the dogma in one faith, they will gravitate towards groups which are more accommodating to their particular belief. An analysis of the emerging mega churches in the west gives credence to this trend. The rampant growth of the mega church in the United States is expected to continue and will result in a widespread influence on the future. In today's economical dilemma the mega-church satisfies a niche which has created opportunity that can take them way into the future.
This niche provides a variety of community services for members and non members. These services include but are not limited to, private schools, vast amount of sporting activities through the use of major sports complex, head-start programs and many other genres' of support. It is actions such as these that psychologist such as Thumma believes will enable the church to continue to move forward (McMillon, 2008).
It must also be noted that as the journey continues to 2035, the growth of more divergent forms of the mega-church will continue. These churches have the resources to support contemporary and emerging problems as the pursuit towards the future intensifies. These churches may embrace sola scriptura and the Holy Spirit as their ultimate authority or may embrace aspects of the secularized church. Unlike the conservative Christians, they will attempt to deal openly with problems such as homosexuality, gay marriages, abortions and the many questions which will emerge as biotechnology becomes a reckoning force.
2035 must be Jesus driven
Three plausible faces of the church in 2035 have been presented: 1. The belief without affiliation face 2. The new secularized Church and 3. Continuous growth of multi-denominations. With these faces in mind, how can Christians be future-ready? The manner in which Christians approach the future will be the decisive factor to determine whether or not their final goal which is to reach the Kingdom of God will come to fruition.
Over the next quarter century Christians and Christian leaders will need to regroup and reinvigorate themselves to deal with various trends which will play a vital role in the manner in which Christianity is marketed, this will determine the continuity of success of sacredness of the Christian faith or the death thereof. Sunshine (2003) believes that the future church must develop a permanent ecclesiastical structure, one that is able to expand on a more systematic church model which will enable new church to reconcile any perceived conflicts.
How can the church be prepared?
The church must recognize the Bible as the infallible word of God. John 1: 1 states "In the beginning was the word and the word was with God and the word was God." Sola scriptura in addition to the precepts set out in the New Testament should be the guide to the decisions and actions of the Christian faith.
Christendom should not ignore the influences of technology, politics, and culture, but should instead use Biblical insight to guide the manner in which they embrace these new trends. In Matthew 8: 10-12, Jesus warns against becoming entrenched in religious traditions. Christendom likewise, should not be too set on religious habits instead should see technological advancement as avenues through which Christ works.
First century Christians operated in a culture where prophesy and miracles were a part of their culture. Technology and politics will become powerful driving forces in the future; therefore possible avenues through which Jesus can manifest Himself. How will Christians decipher between technological and political dogma that is beneficial and detrimental to the faith? Can there be false prophets with an aim to contaminate the Christian faith?
In Matthew 7:15 Jesus warns about false prophets. These were common in the Old Testament days, they preached only what the king and the people wanted to hear, while claiming it was God's message; this was done to attain power and fame; two factors which will continue to be dominant guides to some leaders into the future. Ephesians chapter 4 provides ample warning to assist Christians "Then we will no longer be little children, tossed like waves and blown about by every wind of doctrine, by people's trickery, or by clever strategies that would lead us astray."
In Matthew 4:20 believers are warned to examine teachings and happenings and teachers against the backdrop of scripture to test for soundness. In so doing the Christian faith will be strengthened and many will be drawn to Christ, creating what Tickle forecast to be a new and more vibrant invigorating church. Christians and Christian leaders must take action. How? Examine the trends and their impact on the Christian faith in order to lead believers successfully into the next quarter century.
Conclusion
The year 2035, will give birth to three faces of faith, outside of main stream Christianity, which will be influenced by trends such as politics, culture, and technology. An awareness of these three plausible faces of the Church in 2035 gives Christians of today an advantage in getting prepared for the future. It allows Christians to examine scripture and its applicability to current and future cultures in order to be successful.
References:
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Bailey, E. (1990). The implicit religion of contemporary society: some studies and reflections, social compass, 37 (4), pp. 483-497.
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Davie, G. (1994). Religion in Britain since 1945: believing without belonging, London: Wiley Blackwell.
Hall, DD (1997). Lived religion in America: toward a history of practice. Princeton, NJ: Princeton University Press.
Kenneth, C. (2008). The trend of the mega church, retrieved 3 July 3, 2009.
http://www.helium.com/items/1141660-megachurch?page=3 .
McMillon, L. (2008). A conversation with Scott Thumma, Retrieved July 6, 2009. http://www.christianchronicle.org/article891
Sunshine GS (2003). Reforming French Protestantism: the development of Huguenot ecclesiastical institutions, 1557-1572. Kirksville, MO: Truman State University.
Tickle, P. (2008). The great emergence: how Christianity is changing and why? Grand Rapid, MI: Bakers Books.
