
The president of The Barna Group, David Kinnaman, has written this controversial but immensely popular book that took American Christianity by storm. Kinnaman has focussed his research on two different generations – the Mosaics (born between 1984 and 2002) and the Busters (born between 1965 and 1983). He then deals with how Christians are generally perceived by these generations, the groups of people they should be serving and evangelising. The result is ‘UnChristian: What a new generation really thinks about Christianity ... and why it matters.”
Although this study focuses mainly on how Americans view American Christians, its findings are very applicable to all countries that have been affected by Western Christianity. This is because large sections of today’s population in the Western world, ages 16 to 29, view Christianity as "antihomosexual," "judgmental," "hypocritical," "too involved in politics," "sheltered," and "insensitive to others.” And Kinnaman doesn’t just make these statements up, because they are all derived from verifiable data compiled by The Barna Group over an extensive period. Essentially, we are told, there are huge sections of people – a majority, in fact – who find Christians unpleasant company for a variety of reasons. That would explain those glares around the staff coffee machine that you were wondering about.
This shouldn’t be surprising since the anti-Christian voice has been pretty loud in the media lately. For example, recently there was a lot of fuss made because Anne Rice (the Vampire author) decided to give up on Christianity as a direct result of Christians and the constant prejudice she was encountering in them. There is a world-wise malaise with Christianity propped up by mistakes which are made by a minority of us: like hateful, anti-gay statements; or the priest abuse cases; or the in-authenticity of some of our prosperity gospel preachers; or the fact that many Christians don’t live what they preach.
Kinnaman takes a blow-by-blow look at the descriptors, analyzes the stats, and makes suggestions for corrective action that are largely helpful, if not earth-shatteringly so. He investigates each critique in its own chapter, such as ‘Hypocritical,’ ‘Antihomosexual,’ ‘Sheltered,’ ‘Too Political,’ ‘Judgemental’ and ‘Get Saved!’ (which looks at unauthentic and fly-by-the-seat evangelism that fails to express any route to spiritual depth or indeed any real concern for the evangelical ‘targets’).
In these chapters, Kinnaman tries to outline a plan for better interaction between Christ-followers and non-Christians, and he probably nails it best in his chapter on how the world defines the church as “sheltered” when he explains that “outsiders” need to see that Christians can get involved with them in the world, while at the same time maintaining a “balance” between “proximity and purity.”
Kinnaman quotes Mike Metzger of the Clapham Institute:
“Being salt and light demands two things: we practice purity in the midst of a fallen world and yet we live in proximity to this fallen world. If you don’t hold up both truths in tension, you invariably become useless and separated from the world God loves. For example, if you only practice purity apart from proximity to the culture, you inevitably become pietistic, separatist, and conceited. If you live in close proximity to the culture without also living in a holy manner, you become indistinguishable from fallen culture and useless in God’s kingdom.”
As you can see though, Kinnaman has not really given a clear answer, rather he just restates the same problem in another way. This in essence sums up the weakness of his book in that he does an excellent job of analysing and explaining and using the data to effectively challenge Christians, but struggles to come up with compelling answers to the questions posed. Kinnaman's clearest vision is for the church to fix its "image problem" via real, personal change – in other words to focus on journeys of greater depth. However, even in this Kinnaman fails to clarify how the church as an institution can take this journey. Or at least if he did, it wasn’t clear to me.
I would still recommend ‘UnChristian’ highly. It is a valuable diagnostic tool for the Church, and its ‘American’ focussed lessons can easily be applied to South African contexts with a bit of creative thought. If you are wondering how the ‘non-Jesus’ people in society might perceive you, then this is definitely the book to read. At the very least, reading it might help instil a greater humility within Christianity at large, and also develop greater urgency that we take seriously the need to engage more deeply with the people who live among us and who have differing faith or value systems.





