A series by Chaplain Ben Boland. This article stands alone but it is part of a series. The Church and Older People Part 2 – What informs current practice? Search “older people” at theothercheek.com to read the rest.
Despite Jesus’ commandment to love our neighbours, the modern church does not love older people. As evidenced by the language used about older people, the lack of focus on older people and the staffing of ministry to older people. This article examines two key reasons why the church does not prioritise loving older people: culture and theology.
Cultural
One of the great challenges for the church has always been to be in the world but not of the world. In the world’s eyes, older people are ‘past it’, a drain on resources and hope is found in future generations.
Evidence of this low view of older people is clear in the media and entertainment spaces. It is common to read news about the wealth gap between young and old, the budget pressure of the ‘grey tsunami’ and the presentation of older people on television is typically negative. Addition evidence that our culture has a low view of older people comes from the Australian Royal Commission into Aged Care, which found aged care has been a ‘lower priority’, the government has focused on ‘restraining aged care expenditure’ to the extent that ‘funding is insufficient, insecure and subject to the fiscal priorities of the day’. As we live in a democracy, we cannot simply blame this lack of care for older people on our government. Perhaps the most powerful evidence of cultural discrimination against older people comes from the World Health Organisation, which states 50% of people today are ageists against older people. I believe this ageist culture has significantly contributed to the lack of love churches show older people.
Another cultural pressure that has contaminated the church relates to frailty and death. One of the most amazing facts about the Bible is the brutal presentation of the frailty of the heroes of the faith. Abraham’s lack of faith in passing Sarah off as his ‘sister’ multiple times, David’s adultery and murder, and Elijah’s request to die are classic Old Testament examples. While the New Testament is also clear about the frailty of Christians: the disciples are presented with very clay feet (Mark’s Gospel is particularly harsh), Barnabas and Paul’s fight over Mark (Act 15), and the sins of the Corinthian church all emphasise the fact God’s people are frail morally. The theme of God using frail people is not limited to morality, indeed Scripture is full of people who are medically frail being used powerfully by God. For example, the infertile (e.g. Sarah and Elizabeth), those living with “‘”disability”’” (e.g. Jacob – limp, Jeramiah – depression and Paul – thorn in the flesh [vision impairment?]. Indeed, Scripture says weakness is good:
My grace is sufficient for you, for my power is made perfect in weakness. 2 Corinthians 12
By contrast, our culture tells us power is good and weakness is terrible, indeed the push for euthanasia was driven not as a way to manage pain but to have control (aka power) over frailty and death. In fact, our culture’s engagement with death (or lack thereof) is also significant. There was a time in Western culture when people actively sought to remember their mortality with Memento mori. Today’s culture has run so far from death: skulls are a fashion statement.
Sadly, Churches have also become uncomfortable with death, which is strange as the Christian faith is focused on death and resurrection. As Jesus’ love is most profoundly shown in His death, and Jesus’ death literally created the possibility of a relationship with God. Thus, churches’ trepidation about weakness and death (realities that are very clear when engaging with older people) has contributed to a lack of care for older people by the church.
Theological
In addition to the cultural pressures which have contributed to churches’ lack of love for older people, our theology has also not been helpful. Specifically, there has been an emphasis on young people (and specifically young leaders) and under-emphasis on older people.
The modern churches’ passion for youth ministry is indisputable. As noted in part one of this series, this emphasis can be traced to Aristotle. The theological question, however, is should ministry be focused on younger people? There are four main theological arguments for prioritising youth ministry: love, parenting, Jesus and strategy.
Certainly, young people are people and Christians are commanded to love people, but the command to love does not prioritise young over old. Indeed, Scripture repeatedly commands Christians to show special love to widows (which is almost synonymous with a command to show older people special love). Additionally, ‘honour your parents’ also emphasises the need to care about older people.
The Old Testament explicitly instructed God’s people to teach their children about God; this instruction also flows into the New Testament. Thus, it is clear Christians are to teach their kids about Jesus. However, Biblically there are no examples of children’s/youth ministry aimed at other people’s children.
Certainly, Jesus’ ministry was not youth-focused. The fact the disciples needed to be told, “let the little children come to me”, demonstrates children were not typically brought to Jesus. In fact, with the exception of family conversions (e.g. Cornelius and the Philippian Jailer), there are no accounts of children becoming Christians in the New Testament.
The final argument for prioritising youth ministry is “it is strategic”. The problem with this thinking is it’s not supported by Scripture. Consider the twelve disciples: None were young, none (with the possible exception of Paul) were particularly gifted and one betrayed Jesus. Furthermore, James chapter two’s exhortation is not to be strategic (in terms of pandering to the rich).
While neglecting young people would be to neglect the commandment to love people and there is clear evidence commanding parents to teach their children, there is no theological support for prioritising young people over older people. In fact, the repeated exhortation to care for widows and honour your parents provide strong evidence ministry to older people is non-negotiable.
Conclusion
It is clear the modern church’s lack of care for older people has been at least partially driven by our cultural background and poor theological positions. In the next instalment, we will examine the Scriptural basis of the church’s engagement with older people.
Footnote
6 https://www.worldbank.org/en/topic/urbandevelopment/overview#:~:text=Today%2C%20some%2056%25%20of%20the,people%20will%20live%20in%20cities. Accessed 15/March/2023
Image credit: Kampus Production/Pexels
The Church and Older People series
Part 1: Does the church love old people? The answer is we don’t prioritise them
Part 2: – this story
Part 3: Scripture and older people
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