The U.S. already has a Hispanic-Asian-Black[1]
generation that will impact the U.S. society in ways similar to that of the way
Boomers influenced theirs. For example, the most used condiment in the United
States is no longer catsup, but salsa. The number one breakfast bread is no
longer toast, but tortillas. This group determined the election in November,
and will likely do so in the foreseeable future.
Changing demographics have also become a permanent part of our
ministry landscape. Seen from a religious perspective, there are more Muslims[2]
in the U.S. than Episcopalians.[3]
The largest Buddhist Temple outside of Asia is located in Los Angeles. Changing
demographics are also altering the way Americans see America. The "Melting
Pot" metaphor has been replaced by the "Salad Bowl." In a
"Salad Bowl," all the diverse ingredients of the salad keep their
identity while adding value to the whole.[4]
The 2010 census revealed that 27.6 percent of the U.S. population is of color.
That is against 24.9 percent of the population in 2000, and it will continue to
grow.
Demographics
are also helpful in determining the relevant strength of the social classes.
For example, the largest single group in the United States is what Tex Sample
calls “Respectables”.[5]
They are the blue-collar hard-working poor. Mitchell places this number at
sixty million adults.[6]
Since the Great Recession, we can surmise that this number is growing.
When considering church attendance, class differences can often
be more difficult to bridge than those of race or ethnicity. For example, all
things being equal, a middle-class congregation will likely find it easier to
make a connection with a middle-class family of color than with an upper-class
family.
Another element of challenge for evangelical congregations is
found when that church has experienced redemption and lift.[7]
Their standard of living and standing in society has improved significantly. In
such circumstances, it may be possible, for example, to motivate some of them to
give money designated for ministry to the poor. However, only a few will follow
God's call to minister to them. Sadly, it seems that redemption and lift has removed
them from the biblical mandate to “preach the good news to the poor.”
Are there demographic transitions like these that have had an
impact on your ministry? If so, how?
In the light of these demographics, along with many others,
how will your church grow, if you don’t minister to the people of color in your
community?
[2] More than four million Americans are followers of Islam, and
almost 1.5 million are Black Muslims.
[3] John Naisbitt,
and Patricia Aburdene. Megatrends
2000: Ten New Directions for the 1990's.
New York: Avon Books, 1990, p. 297.
[4] Alvin Toffler. Power Shift: Knowledge, Wealth, and
Violence at the Edge of the 21St Century.
New York: Bantam Books, 1990, p. 250.
[5] Sample,
Tex. Blue‑Collar Ministry: Facing
Economic and Social Realities of Working People. Valley Forge, PA: Judson Press, 1984, p. 60.
[6] Arnold
Mitchell. Nine American Lifestyles: Who
We Are and Where Are We Going. Warner Books, 1984, p. 9-10.
[7] Donald McGavran was the first to use this phrase. "Redemption and lift" was used to
describe the socio-economic lift that occurred in families and societies that
become Christian (McGavran 1980:295-313).
