Spiritual Reflection on Marketplace Theology for GenZ
This essay will demonstrate that marketplace theology is still relevant to GenZ because dualism, coherence, and seamlessness[1] are still important challenges. Nevertheless, marketplace theology needs to be adapted, focusing on meaning, connectedness, and adversity, for a post-Christian culture. Connectedness is a key factor and needs careful attention (boundaries, virtual relationships, pornography) to be used well. Churches and pastors need to understand how to address marketplace people, understand their context, and speak more of their language.
Why is there a need for 'marketplace theology'?
Three mandates in the Bible pave the way for the Christian life. From the Torah, Jews and Christians agree that knowing and loving God is central to their faith and leads them to love their neighbors (Dt 6.4-6). In the New Testament, Jesus declares this the first and most important commandment (Mt 22.36-40).
The undisputed mandate among Evangelicals is given by Jesus himself to his disciples, who are to go and make disciples of all nations (Matt 28.20). Mobility and communication have brought the world within easy reach, thanks to a plane ticket or a smartphone. A wide variety of cultures and languages remains a hurdle to communicating the good news to all nations.
One major challenge is spreading the Gospel within a nation, across social classes, and especially to everyone working in the marketplace. According to different studies,[2] around 90% of those who commit to Christ do so before the end of university, in the first quarter of their life. Only 10% do so in the ensuing three quarters, representing a very low rate. Once people find their professional orientation and start a family, few (re-)consider the question of the purpose of life and its end, unless suffering strikes. The marketplace is a mission field that is harder than that of university campuses. In 2010, the Lausanne Movement understood the importance of workplace ministry. However, seeing the workplace primarily as a place to share the Gospel would be a utilitarian view of work (see Table 1).
20th-century evangelists Billy Graham and Loren Cunningham understood the importance of speaking to a nation’s leaders to facilitate sharing the good news. In today’s world, well-known leaders include presidents and politicians, wealthy corporate people, famous actors, musicians, and athletes. Not surprisingly, the Bible underlines how difficult it is for rich people to feel their need for God (Mt 19.24-5) and for wise men to know that they are poor in spirit (Mt 5.3). Money and earthly wisdom are high barriers to acknowledging one’s need for Jesus.
The third mandate is a very fundamental one, not exclusive to believers. It is given in the very first chapter of the Bible: to ‘be fruitful, multiply and fill the earth’ and secondly to ‘subdue it and have dominion over’ animals and nature (Gen 1.28). God empowers humanity to rule over creation. Only later, through sin, the ground is cursed, and work becomes hard (Gen 3.17-19). Whilst humanity has multiplied, ruling over creation has often been done in a shortsighted manner, resulting in an overexploitation of resources. However, the most important thing is that work is a mandate from God, and this is what truly matters.
If work is a mandate from God, one would argue that Christians should easily integrate God into their workplace. In the NT, Paul says we are God’s co-workers (1 Cor 3.9). The Bible encourages us to work for,[3] with[4] and in[5] God, mirroring the ministry of the Trinity: God, Father, and Holy Spirit. If done with God, any work is God's work and holy. It is work that 'advances the government of God, the rule of God, and makes people thrive.'[6] As Stevens puts it, our calling is to extend the sanctuary into the world and fill the world with his glory! (Nb 14.21, Hab 2.14). This is kingdom work (see Table 1).
The truth is that for Christians, integrating faith into work is challenging, and this is why ‘marketplace theology’ exists. Christianity came after a long period of Greek influence. Greek philosophy separated spiritual and physical realms, the spiritual one being of greater importance than the physical one. No later than in the first century, during the spread of the Gospel to the nations, did this matter influence Paul's writings. He had to fight against Gnostics, who infiltrated among Jews and Gentiles the false teaching that special knowledge was needed to free oneself from the material world. In Europe and especially in France, modern philosophers like Descartes reaffirmed the dualism between mind (res cogitans) and body (res extensa), a concept still profoundly integrated in Western minds. As a result, it is very uncommon and unwelcome in France to talk about spirituality in the workplace. Laicity law forbids it.[7] Western Christians, more so than Eastern ones (Orthodox), face the challenge of reunifying body and soul, the working week, and the Lord’s Day.
What are the characteristics of GenZ?
Sociologist Karl Mannheim introduced the generation theory in his 1923 essay ‘The Problems of Generations’ to describe the relationships between groups of people that are influenced by their socio-historical environment. Wars and disruptive events (WWI, WWII, Cold War, Chernobyl, Fukushima, COVID-19), technology (TV, computers, smartphones), music, economic and social environments as well as social networks shape generations.[8] Generation boundaries fluctuate here and there (see Generations identified over the last century. Figure 1), but markers are unanimous and are seen in marriage, friendships, work ethic, ways of communication, faith and most importantly, needs and drivers (Generations identified over the last century. Figure 2, Figure 3 & Figure 4), what makes them tick.
According to the Pew Research Center,[9] GenZ (Zoomers) are digital natives, born with smartphones and exposed to social networks very early. They are described as curious, lucid, and informed, as they can easily access information. Smartphones have also shaped their notion of time (spontaneous, last minute), image (selfie) and capacity for attention (troubles). “They place considerable emphasis on finding their own identities and respecting the identities of others. They defend diversity and equality and want to correct injustices based on identity. They turn to peers and the Internet for advice and community, and to their parents for comfort and support.”[10]
In a church context, Seel suggests that “Millennials represent the first post-Enlightenment, postmodern generational cohort.”[11] In this, GenZ differs from Millennials. GenZ's views are open-minded and permissive as social networks shape them.
GenZ are entrepreneurial, ambitious, and eager to learn and be trained in the marketplace. They want their opinions to be taken seriously and value a boss for his experience and leadership qualities. According to an EY study,[12] they are less loyal to companies, request authenticity, and work to live (not live to work). They value work-life balance highly.
For GenZ Christians working in the European context, one might wonder if the Protestant Work Ethic is still a valid paradigm. A so-called Protestant Work Ethic of Calvinist influence[13] in Switzerland and Lutheran in Germany still impacts previous generations. Calvinists are stricter (more radical), and Lutherans are more lenient (more conservative). The reformer Jean Calvin was known for his ascetic life and liked to refer to 'diligence in hard work pleasing God’ to motivate his auditors. His teaching about predestination created a certain anxiety, driving his followers to spend their time efficiently. But as the first post-Enlightenment, postmodern generational cohort, GenZ is shaped by a post-Christian context in Europe. Few are followers of Christ, while most would still see themselves as influenced by Christian traditions.
Figure 1: Generations identified over the last century. Source: Wikipedia [14].
What are GenZ's challenges in faith and work integration?
The first challenge is still dualism. Humans are profoundly spiritual, but modern Western thought has not yet deviated from Greek and Cartesian philosophies, which separate mind and body.[17] Dualism is not the prerogative of Christian Pietism but spans denominations. Such a fundamental change will take time. The quest for spirituality and meaning is both a tension and an opportunity in today’s world. GenZ is 'open', both Christians and not-yet-believers, making it possible to share the good news in new ways.
Secondly, churches have not done well in sending lay people to their mission field in the marketplace, nor in equipping them to share the good news in the marketplace,[18] and many workers feel pretty disconnected from their pastor, who does not use the same language.[19] US teens are more likely to learn about Jesus through their family, the Bible, or by themselves than from pastors or church leaders (see Figure 5). Nevertheless, there is potential for mentorship. Barna CEO Kinnaman writes, “Having a spiritual mentor is one of the strongest factors for helping young people develop a resilient faith—one that grows and sustains them over time and helps guide them toward meaning and purpose in life.”
Thirdly, the Bible contains teachings that are more and more misaligned with today's laws on life: abortion, suicide, eugenics, genetic manipulations, homosexuality and gender. At work, quoting the Bible on homosexuality would be a serious issue, resulting in being fired by many companies. It is a significant topic for GenZ, whereas previous generations of Christians have built their careers before the issue became highly controversial. It needs to be handled with great care; firstly for the people we are talking about, and secondly, GenZ is highly resistant to normative statements. Morality has become very individualistic, which might weaken the Gospel's impact in transforming lives.
Fourthly, connectedness is the most relevant topic for GenZ. Connectedness means efficiency but also distraction, virtual worlds, and virtual relationships. Many started studying at university during Covid-19. Being unable to relate and forced to study or work remotely, they developed some anxieties in relationships. In our 25-year work experience, we have recently observed young engineers being afraid to call a supplier for the first time and preferring to send emails or research information on the Internet instead of going to slightly older engineers next door. Mental health is the number one problem on university campuses. Young people’s anxiety has significantly increased since 2008, with the eruption of social networks in 2012-2013 and during the Covid-19 years (see Figure 6). The Gospel brings peace of mind and liberation (Lk 4.18-19).
Connectedness impacts relationship building. The possibility of staying connected with the same friends, wherever one is, decreases the ability to connect with others in person. On the other hand, people are better than ever at creating relationships online. For instance, it is striking that in 2024, over 60% of couples met online, increasing from 5% back in 2000.[22] Christians usually benefit from learning to relate at church.
Connectedness increases distraction and immediacy: GenZ have shorter attention spans. Endurance and persistence are needed to study the Bible and spend time in prayer and meditation. For instance, people listen to more music than ever, while fewer and fewer spend hours and years learning to play an instrument. Crouch warns of this temptation to shorten the time by privileging immediate over delayed reward.[23]
Connectedness makes it challenging to set healthy boundaries for work-life balance. Emails and calls—not to mention WeChat in China—are coming in 24 hours a day, 7 days a week in a global economy. There is a need to define when family life and social relationships are prioritized. Comer addresses applicable disciplines to eliminate hurry and integrate disconnection times and Shabbat in one’s life.[24]
Connectedness means temptation, and one must admit that tests are not easy for GenZ. Sex, power and money are the most common tests for Christians.[25] There have not been many changes over the past decades regarding money and power. However, sex and pornography are more accessible than ever. Virtual girlfriends and virtual sexual relationships are made accessible with virtual reality glasses. Some say that pornography is the addiction of the 21st century. It is very shameful for young Christians, and sometimes guilt refrains them from taking responsibility for Christian activities. The threat for GenZ at work will be that colleagues discover this type of incoherence if they are labelled as Christian and fail to be perfect.
What should marketplace theology address that makes sense to GenZ? What would be spiritually uplifting to them?
We suggest embarking on a journey with GenZ. A journey that will iteratively define their mission in the marketplace, the meaning (theology) of their work, why it matters, the morality (ethics) they should have in what they are doing, being salt and light in a dark world, looking for righteousness, resisting to tests of sex/power/money, and living out forgiveness and grace, for themselves and others. There is undoubtedly a need to redefine marketplace spirituality to suit their lifestyle. These are the four arenas of integration proposed by Stevens.[26]
Connecting with other Christians in the same sector or activity suits their lifestyle. As a post-Christian cohort, they are not denominational, which opens many doors. The model of IMT Fellowship Groups certainly meets expectations, as they connect in small groups to tackle the challenges of working life. We would like to hear more about their challenges shared at church. The church should not overload GenZ with programs to preoccupy them but encourage them to be intentionally missional in the workplace. Every Christian is on a mission, whether in the marketplace or elsewhere.
This journey needs inspirational leaders who embody faith and work, like Paul, who was an example to his young brother Timothy. Faith at work is a source of personal growth, but constraints and behaviors in the workplace make it challenging to live with faith, hope, and love in a world driven by evil desires. A triple ministry (family, church, work) must be well-balanced to inspire; our advice is to define and live according to a personal triple bottom line in a VUCA world[27], and re-assessments must be made regularly. Let us also remember that the ultimate inspiration is Jesus, a servant leader who did not use his power for his own benefit.
We have commented at length on the GenZ issues linked to connectedness; the most acute challenges specific to GenZ are coherence (temptation), learning to build relationships, facing anxieties, resisting the temptation of immediacy, and developing endurance. The Gospel is good news that brings peace, freedom, and joy (Lk 4.18-19).
We have mentioned the rising adversity in the post-Christian world. Some opinions are better not verbalized. However, we have faith and hope (eschatological). As Williams puts it, we must learn to live like exiles on a mission.[28]
Thus, we have shown that marketplace theology does not need to be reformulated but adapted to the challenges of GenZ. Marketplace transformation happens by the grace of God and by many embracing kingdom work. The Gospel is life-giving, transforming, and full of hope, and so our journey on this earth shall be, by God’s grace!
References
[1] Steven Garber, The Seamless Life - A tapestry of love & learning worship & work (InterVarsity Press, 2020).
[2] A Barna study did mention 94% commit before 18. Another study dedicated to evangelicals says 88%: « The Spiritual Journey - How Evangelicals Come to Faith » (Grey Matter Research Consulting & Infinity Concept, 2024), https://www.infinityconcepts.com/wp-content/uploads/2024/01/The-Spiritual-Journey-Downloadable.pdf.
[3] Ps 41.11
[4] Ps 127.1, 1 Cor 3.9, Col 1.17
[5] 1 Cor 15.58, Col 1.27, John 15.5
[6] R. Paul Stevens, The Kingdom of God in Working Clothes: The Marketplace and the Reign of God (Cascade Books, 2022), 7.
[7] As an illustration of the school context in France, we provide the case of Matthieu Faucher, an agnostic teacher fired in 2017 for using Bible texts in a religion course. After a long procedure, in 2020, the accusation was maintained, but the sanction of being fired was deemed excessive. irel-actu-malicornay-annexe-justice.pdf
[8] Jane Pilcher, « Mannheim’s Sociology of Generations: An Undervalued Legacy », The British Journal of Sociology 45, no 3 (1994): 481‑95, https://doi.org/10.2307/591659.
[9] Michael Dimock, « Where Millennials end and Generation Z begins » (Pew Research Center, 17 janvier 2019), https://www.pewresearch.org/short-reads/2019/01/17/where-millennials-end-and-generation-z-begins/.
[10] Roberta Katz, “How Gen Z Is Different, According to Social Scientists,” Pacific Standard, April
2, 2019, https://psmag.com/ideas/how-gen-z-is-different-according-to-social-scientists
[11] David John Seel, Jr., The New Copernicans: Millennials and the Survival of the Church
(Nashville, TN: Thomas Nelson, 2018), 20.
[12] Marcie Merriman, « How is Gen Z driving shifts in how we all live, work and play? 2024 EY Live Work Play Stud » (Ernst-Young, 2024), https://www.ey.com/en_us/consulting/how-gen-z-is-driving-shifts-in-the-workplace-and-beyond.
[13] Stephen Kalberg, Max Weber: Readings And Commentary On Modernity (Hoboken: Wiley, 2015).
[14] Christian Kuhn, « Ces générations qui vont nous défier » (CONSEIL NATIONAL DES ÉVANGÉLIQUES DE FRANCE (CNEF), Lyon, 26 novembre 2018).
[15] Kuhn.
[16] Kuhn.
[17] Similarly, in Japan, people do not speak of their ancestor cult at work.
[18] Lausanne: The Church’s Failure to Embrace the Workplace (Lausanne Movement, 2010), https://lausanne.org/video/churchs-failure-embrace-workplace. Unfortunately, this statement was reiterated in Seoul in 2024.
[19] In France, in many churches, the pastor often has a low social position and is not considered with as much authority as a manager in the corporate world. In the Assemblies of God the opposite is true, the pastor often has all the authority and a very honorific social position.
[20] Renee D. Goodwin et al., « Trends in anxiety among adults in the United States, 2008-2018: Rapid increases among young adults », Journal of Psychiatric Research, no 130 (2020): 441‑46.
[21] Michael J. Rosenfeld, Reuben J. Thomas, et Sonia Hausen, « How Couples Meet and Stay Together (HCMST) 2017, 2020, 2022, United States » (Inter-university Consortium for Political and Social Research [distributor], 2024), https://doi.org/10.3886/ICPSR38873.v1.
[22] Rosenfeld, Thomas, et Hausen.
[23] Podcast transcript: Andy Crouch et Reed Kelsey, ANDY CROUCH ON TECHNOLOGY AND FORMATION, Podcast, News Coach Podcast from WORLD Radio and God’s WORLD News, 2024, https://newscoach.gwnews.com/podcasts/64-andy-crouch-on-technology-and-formation.
[24] John Mark Comer, The Ruthless Elimination of Hurry: How to Stay Emotionally Healthy and Spiritually Alive in the Chaos of the Modern World (Colorado Springs: The Crown Publishing Group, 2019).
[25] John Piper, Living in the light - Money, sex and power, making the most of three dangerous opportunities (The Good Book Company, 2016).
[26] R. Paul Stevens, Working blessedly forever. Volume 1: The shape of marketplace theology (Eugene, Oregon: Cascade Books, 2024), 186.
[27] Bruno Roche et Jay Jakub, Completing Capitalism: heal the business to heal the world (Berrett-Koehler Publishers, 2017).
[28]Paul S. Williams, Exiles on Mission - How Christians Can Thrive in a Post-Christian World (Grand Rapids: BrazosPress, 2020).
