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The retention of Millennials in the Black Church

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The retention of Millennials in the Black Church

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Content The Retention of Millennials in the Black Church
Joshua L. James
Rossier School of Education
University of Southern California
A dissertation submitted to the faculty
in partial fulfillment of the requirements for the degree of
Doctor of Education
August 2024

© Copyright by Joshua L. James 2024
All Rights Reserved

The Committee for Joshua L. James certifies the approval of this Dissertation
Christopher Emdin
Courtney Malloy
Patricia Tobey, Committee Chair
Rossier School of Education
University of Southern California
2024

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Abstract
The Black Church has traditionally been a strong and central institution in the African American
society, providing support and fostering a sense of identity. These institutions are currently
struggling to retain millennial members who seem to be growing more distant. This qualitative
study investigates the challenges faced by Black churches in connecting with the current
generation, based on Bronfenbrenner's ecological systems theory. Research involving in-depth
interviews with 15 Black millennial churchgoers and observations in Midwest churches
uncovered conflicting values about the adaptation of longstanding traditions and attitudes toward
contemporary lives. Strictly enforcing traditional gender boundaries and limiting expressions of
sexuality can also isolate individuals seeking spiritual enlightenment. Varying communication
preferences related to technology also limit intergenerational connections necessary for active
engagement. Promising techniques incorporate innovation using multimedia and social media to
design programs focusing on justice advocacy and mental health concerns. Promoting diversity,
open leadership, and harmonious blending of traditional practices with adaptable growth focused
on compassion is crucial for ensuring ongoing empowerment. The long-term improvement of the
Black Church community depends on amplifying disadvantaged voices and engaging in
discussion to make timeless wisdom relevant to modern times.
Keywords: Black church, congregation, culture, millennial, retention, senior pastor

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Dedication
To every millennial dedicated to serving God and His people, I dedicate this to you.

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Acknowledgements
To my lord and savior, I will use the words to “Goodness to God” to express my
gratitude: All my life You have been faithful, and all my life You have been so, so good. With
every breath that I am able, I will sing of the goodness of God.
To my family. I would not be where I am today without your unwavering love and
support. You nurtured my curiosity and encouraged me to work hard and pursue my academic
dreams. My parents taught me to finish strong, my grandparents taught me to live a quality life
while serving others, my siblings taught me to embrace my uniqueness and shoot for the stars. I
pray a special blessing over you: nothing missing, nothing lacking, nothing broken!
To Pastor John F. Hannah. Your influence in my life has been immeasurable. Through
your own excellence as a global spiritual leader, you embody determination in the face of
obstacles and unwavering commitment to growth. By pushing me beyond what I thought were
my limits and exposing me to new ideas and goals I didn’t know were possible, you ignited
within me a fire to maximize my God-given potential. Any spiritual son would be blessed to
have a pastor like you spurring them on with compassion and wisdom cultivated over decades of
service to the body of Christ. Please know that your fruitful efforts to nurture my dreams played
no small part in the scholar, creative, dreamer I am today. From the bottom of my heart, I thank
you.
To “My Kitchen Table.” You have been there every step of this doctoral journey. From
the late-night group texts pepping me up just before major deadlines sessions. By letting me
bounce ideas off you without judgment and keeping me accountable to goals I often wanted to
abandon, you kept me going. I could go on for pages expressing my gratitude for the community
our kitchen table symbolized as I labored intensely in solitude. Just know that without our

vii
solidarity, I could not have crossed the finish line. From the bottom of my heart, thank you, my
people.
To the best dissertation chair, Dr. Patricia Tobey. Thank you for being the standard.
Throughout my time in the program, I prayed for a chair who exemplified excellence, wisdom,
and grace. You guided me through this process effortlessly. I pray that your latter is greater as
you continue to touch so many!
To Bruno and Bentley Bear. Even though you cannot read this, I dare not acknowledge
anyone and not acknowledge my dog children.

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Table of Contents
Abstract.......................................................................................................................................... iv
Dedication ........................................................................................................................................v
Acknowledgements........................................................................................................................ vi
List of Tables ...................................................................................................................................x
List of Figures................................................................................................................................ xi
Chapter One: Introduction to the Study ...........................................................................................1
Context and Background of the Problem.............................................................................2
Purpose of the Project and Research Questions...................................................................4
Importance of the Study.......................................................................................................5
Overview of Theoretical Framework and Methodology .....................................................6
Definitions............................................................................................................................8
Organization of the Dissertation ..........................................................................................9
Historical Context of Black Churches ...............................................................................12
Understanding Millennials.................................................................................................20
Generational Differences and Challenges in Religious Participation................................27
Factors Contributing to Millennial Disengagement...........................................................29
Importance of Retaining Millennials in Black Churches...................................................35
Successful Strategies in Engaging Millennials..................................................................39
Conceptual Framework......................................................................................................44
Conclusion .........................................................................................................................47
Chapter Three: Methodology.........................................................................................................50
Research Questions............................................................................................................50
Overview of Design and Research Setting ........................................................................51
The Researcher...................................................................................................................53

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Data Sources ......................................................................................................................55
Validity and Reliability......................................................................................................65
Credibility and Trustworthiness.........................................................................................66
Limitations and Delimitations............................................................................................68
Chapter Four: Findings ..................................................................................................................70
Demographics ....................................................................................................................71
Research Question 1: What Are the Key Factors That Enhance the Engagement and
Retention of Millennials Within Black Church Congregations? .......................................74
Research Question 2: How Do Shared Values, Beliefs, and Cultural Experiences
Across Generations Influence the Active Participation and Prolonged Involvement of
Millennials in Black Churches? .........................................................................................80
Research Question 3: What Are the Successful Strategies and Approaches That
Black Churches Have Utilized to Effectively Engage and Sustain the Participation of
Millennials in Their Communities, Taking Into Account Their Specific Needs and
Preferences? .......................................................................................................................84
Conclusion .........................................................................................................................92
Chapter Five: Discussion and Recommendations..........................................................................94
Qualitative Summary of Findings......................................................................................94
Recommendations for Practice ..........................................................................................97
Recommendations for Future Research ...........................................................................104
Conclusion .......................................................................................................................105
References....................................................................................................................................107
Appendix A: Interview Protocol..................................................................................................134
Research Questions..........................................................................................................134
Introduction to the Interview ...........................................................................................134
Interview Questions .........................................................................................................135
Appendix C: Information Sheet...................................................................................................137

x
List of Tables
Table 1: Data Sources 52
Table 2: Participants 72
Table 3: Observation Settings 74

xi
List of Figures
Figure 1: Bronfenbrenner Ecological Systems Theory 45

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Chapter One: Introduction to the Study
The Black Church, which has its roots in the history and hardships of African Americans,
has struggled to keep millennials in its congregations. According to A. B. Smith and Johnson
(2020), the Black Church provided the African American community with essential spiritual
leadership and assistance. The generational shift has led to a growing divide between millennials
and the Black church (J. Smith & Jones, 2019). This shift can be linked to several factors,
including changing cultural standards, generational differences in viewpoints, and the pervasive
effect of technology (Turkle, 2011).
C. A. Brown and Jackson (2021) claimed that millennials have adopted more open and
diverse approaches to spirituality as cultural standards continue to change. Due to its longstanding traditions and practices, the Black church may find it difficult to engage with
millennials who look for alternate sources of fulfillment and connection (Challenger, 2016).
Additionally, generational differences can lead to a feeling of alienation between older
churchgoers and the younger demographic due to differences in beliefs and goals (Wittberg,
2006). This gap significantly hampers the future of the Black Church, raising questions about its
capacity to adjust and meet millennials’ evolving needs and viewpoints (Dyson, 2003).
Additionally, technology’s influence has had a significant impact on how millennials
experience religion (Rainer & Wellman, 2016). With the rise of social media, online forums, and
easily accessible information, new avenues for connecting and seeking spiritual direction have
opened up. Millennials can explore their spirituality in virtual places and digital platforms,
finding comfort and camaraderie outside the conventional Black Church bounds (A. M. C.
Williams, 2020).

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The Black Church is at a turning point as it struggles to attract and keep millennials
(M. A. Neal, 2013). For it to remain relevant and have an impact, it must meet millennials’ needs
and ambitions while conserving its rich past and teachings (Dyson, 2003). Guaranteeing that the
Black Church remains a thriving force in the lives of African Americans, serving as a source of
spiritual nutrition and communal support, requires bridging the gap and creating genuine ties
with millennials.
Context and Background of the Problem
According to Johnson and Williams (2018), the history of the Black church reflects the
resilience, faith, and fortitude displayed by African Americans throughout history. It
demonstrates the enduring power of religion, community, and the ongoing pursuit of equality
and freedom. A substantial portion of the history of the Black church is shaped by the complex
story of African American religious and social experiences in America (Higginbotham, 1993).
Since coming out of the shadows of slavery, the Black Church has grown into a powerful
institution that serves as a sanctuary for the soul, a focal point for community activism, and a
catalyst for social change.
Complicated historical, social, and cultural variables underlie the Black Church’s
difficulty keeping millennials in its congregations. It is essential to examine the historical
background of the African American community and the function of the Black church within it
to comprehend the context of this issue. During slavery, the Black Church became an important
organization that was both a spiritual comfort and a venue for resistance to injustice (West,
1993). It continued to be crucial to the civil rights struggle, providing a platform for African
Americans’ mobilization and organization (Higginbotham, 1993). However, as cultural views

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and conventions changed, the Black Church found it difficult to adjust to newer generations’
shifting demands and expectations (Pinn, 2003).
The evolving cultural environment significantly influences the Black Church’s struggle to
keep millennials. Younger generations look for religious settings that share their values of
tolerance, acceptance, and equality as society becomes more diverse and inclusive (Lindsay,
2017). Millennials’ progressive viewpoint occasionally conflicts with traditional religious rituals
and conservative ideals, inspiring many to investigate other spiritual pathways more consistent
with their beliefs (Wuthnow, 2018). Millennials looking for religious communities that embrace
a wider range of identities and ideas may be put off by the Black church’s historical ties to
conservatism (Glaude Jr, 2020).
The distance between millennials and the Black Church is getting wider as a result of
generational differences as well (Emerson & Smith, 2000). Younger people frequently have
different priorities and life experiences than their more senior counterparts (Whitbourne &
Fuligni, 2001). Millennials were born during a time of fast technology development,
globalization, and improved information availability. These elements have influenced their
worldview and standards, motivating them to place a high value on honesty, openness, and
inclusivity in religious settings (Kim, 2016). Some Black churches have hierarchical structures
and conventional traditions that may not appeal to millennials, who prefer participative and
engaging forms of worship and community involvement (Pinn, 2003).
Thanks to the digital era, millennials now have unheard-of access to knowledge, a wide
range of viewpoints, and alternative spiritual resources (Hecht, 2013). Online communities,
social media, and platforms provide places for spiritual exploration, interaction with like-minded
people, and access to a wide range of religious teachings (Campbell, 2012a). The general societal

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trend of decreased religious affiliation among millennials must be considered. Young people
from all religious backgrounds increasingly self-identify as nones or spiritual but not religious
(Hout & Fischer, 2014). This change demonstrates a preference for individualized spirituality,
freedom of religious convictions, and distrust of organized religion. The Black church faces the
issue of adjusting to this trend while upholding its fundamental beliefs and cultural legacy as an
established religious organization (Lindsay, 2007).
Purpose of the Project and Research Questions
To better understand the causes of this problem and find potential remedies, it is
important to investigate why Black churches struggle to keep millennial members. By
investigating the root issues, methods can be created that support diversity, engagement, and
deep ties between the Black church and the millennial generation. Preserving the rich traditions
and teachings of the Black Church while considering millennials’ changing needs and
expectations can close the generational gap (Pinn, 2003).
This study’s findings can also promote interaction and cooperation among Black Church
elders, millennials, and leaders. Bridging the age gap and promoting understanding provides a
forum for open and honest dialogue. This study addressed the senior leaders of the congregation
with their younger members and uncovered their viewpoints and objectives while illuminating
insights from their knowledge and experience. By uncovering these relationships, this study
aimed to strengthen Black Church communities and promote their sense of identity and purpose.
Understanding why Black churches have difficulty keeping millennials can also have
broader societal repercussions. In the past, the Black Church supported and empowered the
African American community by addressing both spiritual needs and social justice concerns. We
can sustain the Black Church’s role in promoting equality, social change, and community

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improvement by assuring its continuous relevance and attraction to millennials. Through this
project, the Black Church will be better equipped to respond to the changing needs and ambitions
of the millennial generation, both in the church and society as a whole (Kim, 2016).
Another goal is to promote creativity and adaptability in the Black Church. Religious
institutions must be willing to adjust their strategies as the world swiftly evolves if they want to
engage younger generations in meaningful ways. By encouraging innovative solutions that
integrate technology, inclusion, and participatory methods, this project sought to ensure the
Black Church’s continued vitality and influence for the next generations. Three research
questions guided this study:
1. What are the key factors that enhance the engagement and retention of millennials
within Black church congregations?
2. How do shared values, beliefs, and cultural experiences across generations influence
the active participation and prolonged involvement of millennials in Black churches?
3. What are the successful strategies and approaches that Black churches have utilized to
effectively engage and sustain the participation of millennials in their communities,
taking into account their specific needs and preferences?
Importance of the Study
There are many reasons to understand why Black churches struggle to keep millennials.
First, this understanding will illuminate the elements that support the divide between the Black
church and this generation, providing a clearer knowledge of the issues at hand (Myers, 2008).
Churches can start proactively addressing these issues and modifying their strategy by
identifying and admitting these elements.

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The need for critical debates and discussions in the faith community might be sparked by
recognizing the causes of the low millennial retention in Black churches. It enables thought and
introspection, urging senior leaders to look at their prejudices, assumptions, and blind spots that
might be responsible for the disengagement of younger generations. This self-awareness can
open doors for senior leaders and millennials to collaborate and have productive conversations,
generating a sense of purpose that will allow both groups to learn from and support one another.
The consequences of not recognizing the barriers that prohibit Black churches from
keeping millennials are significant. Without understanding the root issues, churches may find it
difficult to connect with and reach out to this generation, which would cause interest and
involvement among millennials to steadily decline. As a result, the church risks losing fresh
thinking, different points of view, and future leaders. It might result in a sense of separation
among the generations, obstructing intergenerational cooperation and communication. If the
Black Church does not meet millennials’ demands and aspirations, it also risks becoming
stagnant and isolating itself from the greater societal changes and issues that are significant to
this generation. The church may be less able to innovate, adapt, and ensure its relevance and
effect in a changing environment if the causes of the low millennial retention are not identified.
Overview of Theoretical Framework and Methodology
Bronfenbrenner’s (1981) ecological theory, also called the ecological systems theory,
aids in comprehending how a person’s development is influenced by their surroundings.
According to the theory, several layered systems that interact and impact one another determine
human development. The individual is at the center of the theory, surrounded by concentric
layers of influence, including the macrosystem (societal and cultural factors), the exosystem
(external environments that indirectly affect development), the mesosystem (interactions

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between microsystems), and the microsystem (immediate environments like family and school).
The chronosystem acknowledges the impact of time and historical context on development. This
idea contends that people’s behavior is influenced by their immediate surroundings and the
larger social, cultural, and historical settings in which they live. Bronfenbrenner’s ecological
theory highlights the complex interactions between people and their environments, aiding in
understanding why Black churches struggle to keep millennials (Bronfenbrenner, 1979).
The complex causes of millennial disengagement from Black churches can be
investigated by using Bronfenbrenner’s ecological theory. Examining the immediate experiences
and interactions with the church, such as the standard of relationships and the applicability of old
practices, is possible at the microsystem level. The relationships between many contexts, such as
family, community, and the church, can be seen at the mesosystem level. The exosystem level
aids in analyzing how societal norms, cultural upheavals, and technological developments affect
millennials’ affiliation with the Black Church. The macrosystem level also sheds light on the
larger sociocultural backdrop, addressing concerns with social justice, inclusivity, and the
changing requirements of the millennial age. The chronosystem enables an investigation of how
historical elements and changes may affect millennials’ perceptions and experiences of the Black
Church. The dynamic interactions between millennials and the many ecological systems
surrounding the Black Church can be investigated by applying Bronfenbrenner’s ecology theory,
leading to a better understanding of the variables driving millennial retention.
To develop a thorough grasp of the experiences, viewpoints, and motives of people in this
setting, this qualitative methodology investigated why Black churches struggle to hold on to
millennials. This strategy often uses interviews, observations, and textual analysis to record
millennial disengagement’s individualized experiences and interpretations. To understand the

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underlying elements, cultural dynamics, and social interactions shaping millennials’ affiliation
with the Black church, a deeper look at narratives, personal tales, and lived experiences is
appropriate. Researchers can better comprehend millennials’ lived experiences and the
contextual intricacies that affect their decision-making by examining qualitative data. For further
investigation and understanding of why Black churches struggle to retain millennials, new
theories can be generated using the context provided by qualitative research, illumination of
individual viewpoints, and generation of useful context.
Definitions
Black church: Religious institutions are primarily composed of African American
congregants and are rooted in the traditions, beliefs, and experiences of the African American
community.
Congregation: A group of people who gather together, often in a religious or spiritual
context, to worship, share beliefs, and participate in communal activities.
Culture: Shared beliefs, values, customs, traditions, and practices of a particular group of
people, influencing their behaviors, attitudes, and social interactions.
Millennial: Individuals born between the early 1980s and mid-1990s, typically
characterized as a generation influenced by rapid technological advancements and social
changes.
Retention: The ability to maintain or keep individuals within a particular group,
organization, or institution over a specific period of time.
Senior pastor: Highest-ranking clergy member who provides spiritual leadership,
guidance, and oversight to a congregation in a religious organization or church.

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Organization of the Dissertation
The dissertation is organized into five chapters, each addressing a specific aspect of the
topic “The Retention of Millennials in the Black Church.” Chapter 1 presents the introduction,
providing an overview of the research problem, objectives, and the significance of studying this
issue. Chapter 2 will delve into the historical and cultural context of the Black church, tracing its
roots in African American history, its role during key social movements, and its significance in
the community. Chapter 3 will focus on the specific factors contributing to the disconnection
between Black churches and millennials. It will examine shifting cultural standards, generational
disparities, and the influence of technology on the religious experiences and expectations of
millennials. Chapter 4 will highlight successful strategies and practices employed by Black
churches that have effectively engaged and retained millennials. It will showcase examples of
innovative approaches, inclusive programming, and community outreach initiatives that have
fostered meaningful connections with the younger generation. Chapter 5 will serve as the
conclusion of the dissertation, summarizing the main findings, implications, and potential
avenues for future research. It will also emphasize adapting and evolving to meet millennials’
needs, ensuring the continued relevance and impact of the Black Church.

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Chapter Two: Literature Review
The phenomenon of millennials disengaging from the Black Church is a matter of
significance, capturing the interest of scholars, religious leaders, and communities. The Black
Church, an institution of great historical significance, has long served as a citadel of strength and
cultural identity for the African American community (Lincoln & Mamiya, 1990). However, it
currently confronts the formidable task of preserving millennials as they appear increasingly
disengaged. The theoretical framework, Bronfenbrenner’s (1981) ecological systems theory,
postulates that the progression of individuals is subject to the impact of various interrelated
systems, encompassing the proximal microsystem (comprising family and religious institutions)
to the more expansive macrosystems (encompassing culture and society). Utilizing this particular
framework will facilitate the acquisition of a holistic comprehension of the intricate elements
that contribute to the phenomenon of millennial disengagement from the Black church.
Millennials, encompassing those born between 1981 and 1996, exhibit a discernible trend
of reduced affinity toward conventional religious establishments when juxtaposed with preceding
generations (Chaves & Smith, 2012). This trend exhibits a particularly discernible manifestation
in the contextual framework of the Black Church.
Scholarly investigations such as that by Twenge and Campbell (2018) have documented a
discernible decrease in the active engagement of the millennial generation in religious practices.
Researchers attribute this phenomenon to a confluence of factors, including evolving societal
norms, rapid technological progress, and a notable shift in value systems toward an emphasis on
individualized spirituality.
In the context of a scholarly investigation by the Pew Research Center (2019b), it was
revealed that 55% of individuals belonging to the Black millennial cohort regularly attend

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religious services. This statistic contrasts with the significantly higher figure of 80% observed
among their older generational counterparts.
The primary objective of this literature review is to examine and analyze the multifaceted
range of factors that influence the phenomenon of millennial disengagement from the Black
church. Through a comprehensive analysis of research and scholarly literature, the objective is to
acquire insights into the historical backdrop of Black churches. A specific aim is to comprehend
the distinctive attributes and inclinations of the millennial generation while identifying the
underlying factors that contribute to their disengagement. It is imperative to underscore the
importance of retaining millennials in the Black Church and to accentuate the successful
strategies employed to effectively engage this demographic. This literature review serves to
foster a more complete explanation of the myriad challenges the Black Church encounters. It
serves as a resource, providing insights that may inform potential solutions to effectively address
the pertinent issue of millennial attrition.
The second chapter of this dissertation will begin with an examination of the historical
backdrop of African American churches in America, emphasizing their central role in the
African American community during times of social upheaval and racial oppression. Discussion
takes place on the millennial generation’s characteristics and ideals, evaluating how their
experiences and opinions differ from prior generations. The chapter will then investigate the
numerous reasons contributing to millennial disengagement with the Black Church. The church’s
response to contemporary societal challenges, shifts in religious practices, and generational
disparities in communication and participation methods are all possible reasons (May & Visser,
2019).

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The literature review will communicate why it is important to retain millennials in the
Black Church to preserve the institution’s cultural significance and sustain its objective of
supporting social and spiritual progress in the community (Carter & Lewis, 2020). Finally, it
examines successful techniques that some Black churches use to effectively engage millennials
and analyzes how these approaches correlate with Bronfenbrenner’s ecological systems theory.
The overall goal of this review of research is a better understanding of the problems and potential
for the Black church in maintaining its millennial members by considering the interaction of
microsystems, mesosystems, exosystems, and macrosystems in the lives of millennials.
Historical Context of Black Churches
Throughout African American history, Black churches have been an integral part of the
community, functioning as centers of spirituality and platforms for many forms of social and
political engagement (Billingsley, 1999). Black churches have been a haven for enslaved
Africans and free Black people since the antebellum period (Raboteau, 2004). These churches
provided a secure environment for Black people’s spiritual expression, education, and collective
mobilization (Lincoln & Mamiya, 1990). During the time of the Civil Rights Movement, these
churches became essential meeting places for those who wanted to promote racial equality and
community empowerment (Morris, 1984). However, as the 21st century ushers in a new period
of societal transformation and cultural advancement, Black churches are confronted with a
fundamental obstacle: the problem of keeping millennials as members (T.C. Bryant & Stone,
2020). This generation looks to be disengaging with conventional religious institutions (May &
Visser, 2019). To better understand the causes contributing to this phenomenon, it is necessary to
investigate the interplay of social, cultural, and institutional pressures both in and out of the
Black Church.

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History and Significance of Black Churches
Black churches’ history and relevance in America are linked to the African American
experience and the struggle for freedom, civil rights, and social justice (J. H. Harris, 2005).
Black churches have played an important part in molding the cultural, social, and political fabric
of African American communities, from their roots during enslavement to their current function
as centers of community empowerment (Lincoln & Mamiya, 1990).
The origins of Black churches may be traced back to the time of slavery, when African
slaves forcibly brought to America sought refuge and spiritual sustenance in their faith (Frazier,
1974). Enslaved Africans adopted Christianity, frequently mixing it with components of their
own spirituality, because they were forbidden from pursuing their original religious beliefs
(Holloway, 2005). The establishment of independent Black churches, such as the First African
Baptist Church in Savannah, Georgia (founded in 1773), provided enslaved people with places to
worship freely and functioned as centers for coordinating resistance against oppression
(J. C. Campbell, 2002).
During the antebellum, African American churches developed into vital nodes along the
Underground Railroad, which helped runaway slaves on their journey to freedom in the northern
states (Griffler, 2010). From the pulpit, influential figures such as Reverend Jermain Wesley
Loguen, who had been a slave but escaped and became a distinguished pastor, condemned
slavery and advocated for its abolition (Bonomi, 2005). Throughout the fight against the system
of slavery, Black churches were an essential platform for organizing and mobilizing community
members (Hagedorn, 2007).
After the Emancipation Proclamation was issued in 1863, the influence of African
American churches continued to increase during the Reconstruction era (Downs, 2012). They

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played an important part in the education of African Americans who had recently been
emancipated from slavery by offering literacy programs and pushing for equal rights. As an
illustration, the Reverend Richard Harvey Cain, who was also a congressman, established the
Emanuel African Methodist Episcopal Church in Charleston, South Carolina. He was also a
prominent participant in Reconstruction politics, where he advocated for racial rights and
suffrage (Hahn, 2003).
In the 20th century, the African American church played a pivotal part in the Civil Rights
Movement (Morris, 1984). Congregations led by charismatic people such as Reverend Martin
Luther King Jr. served as catalysts for social change by organizing demonstrations, sit-ins, and
marches in an effort to achieve racial equality and justice (Garrow, 1986). In 1963, a bombing at
the 16th Street Baptist Church in Birmingham, Alabama, which was motivated by racism,
resulted in the deaths of four young girls, making the church a symbol of the battle (Garrow,
1986).
Black churches have traditionally been centers for community empowerment and the
provision of social services in addition to their work advocating for civil rights in their
communities (Swain, 2008). These organizations provide a wide range of services, such as
assistance with education and healthcare, food banks, affordable housing projects, and housing
for low-income individuals. For instance, the Abyssinian Baptist Church in Harlem, New York,
which was established in 1808, has significantly contributed to the advancement of community
development by implementing programs that aim to alleviate poverty and expand educational
opportunities (Foner, 1997).
The preservation of African American cultural legacy and the development of a feeling of
collective identity have both been significantly aided by the work of Black churches (Wigger,

15
1997). The combination of traditional African music with Christian hymns resulted in the
creation of gospel music, which originated from the musical traditions of African American
churches (Floyd, 1999). This subgenre has contributed to the expansion of the musical world and
has been a wellspring of fortitude and consolation for people in trying times. According to
Heilbut (1971), the Black Church heritage has produced musicians and composers such as
Mahalia Jackson and Thomas A. Dorsey.
To this day, African American communities place significant importance on Black
churches since they continue to serve as gathering places for spiritual development, social
support, and political participation (Taylor et al., 2007a). In addition, they continue to play an
essential role in the struggle against pervasive racism and inequality (F. C. Harris, 1994). After
the massacre in 2015, the Emanuel African Methodist Episcopal Church in Charleston, South
Carolina, became a strong symbol of resilience and forgiveness, highlighting the enduring spirit
of Black churches in the face of suffering (Beach, 2016).
Role of Black Churches in the African American Community
In the African American community, the major function of Black churches is to serve as
a source of spiritual direction and to offer opportunities for worship (R. J. Thomas & Cornwall,
2002). These establishments play the role of religion centers and provide individuals with a
secure environment wherein they can express their spirituality and form connections with higher
powers. For instance, since it was established in 1808, the historic Abyssinian Baptist Church in
Harlem, New York, has been a spiritual beacon for African Americans (Foner, 1997). The
church holds regular services, Bible studies, and prayer sessions, all of which enhance individual
faith while fostering a sense of belonging to a community.

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Throughout American history, the involvement of Black churches in social and political
engagement has been significant (C. M. Payne, 2007). They have been at the forefront of the
fight for civil rights, racial justice, and equality in all aspects of society. During the time of the
Civil Rights Movement, churches like the Dexter Avenue Baptist Church in Montgomery,
Alabama, where Dr. Martin Luther King Jr. served as a pastor, became centers for organizing
protests and campaigning for desegregation (Garrow, 1986). Even today, many African
American churches are involved in community organizing, voter registration drives, and
advocacy work to solve structural problems that affect African Americans (S. L. Barnes, 2004).
S. M. Brown et al. (2017) found that churches in the Black community are at the center of
efforts to improve and empower the neighborhood. They are involved in projects to improve the
socioeconomic conditions of their congregants and neighborhoods. For instance, the First
African Baptist Church in Richmond, Virginia, founded the First African Community
Development Corporation to alleviate housing disparities and create opportunities for lowincome families to obtain affordable housing (First African Baptist Church, n.d.). These projects
illustrate the church’s dedication to fostering resiliency and self-sufficiency in the community.
A significant number of Black churches place a high value on education and offer
educational assistance services to children, adolescents, and young adults (McKinney, 1971). To
improve students’ academic performance, they frequently offer after-school activities, tutoring
services, and college preparedness workshops (Bethel African Methodist Episcopal Church,
n.d.). One of the most well-known aspects of the Bethel African Methodist Episcopal Church in
Baltimore, Maryland, is the range of educational opportunities it provides for younger
congregants. These opportunities include scholarships and mentorship programs. The goal of

17
Black churches that financially support education is to provide the next generation with the
resources necessary to succeed and make progress (Gasman & Gibson, 2014).
The culture and history of African Americans are mostly preserved within Black
churches, which play a vital role in their preservation (J. H. Harris, 2002). They honor and
maintain the community’s customs, music, and art forms, all of which are essential to the
community’s sense of itself. A prominent example of how cultural expressions have been
maintained through religious meetings is the music known as gospel, which has its origins in the
tradition of the Black church (Southern, 1997). According to Greater Grace Temple (n.d.), its
gospel choir is well known for its contributions to maintaining and developing gospel music over
the years.
The provision of crisis response and support during times of community suffering has
also been significantly aided by Black churches (S. M. Brown et al., 2017). They have
consistently been at the vanguard of providing aid and assistance in the wake of natural disasters,
social upheavals, and economic downturns. During Hurricane Katrina, for instance, many Black
churches in New Orleans and surrounding areas acted as emergency shelters and sites for the
delivery of food and supplies (Hackett, 2008). Their answer illustrates their commitment to the
health and happiness of their congregation members and the wider community.
Evolution of Black Churches Over Time
The beginnings of Black churches may be traced back to the time of slavery when
African slaves were looking for a place to find comfort and spiritual sustenance despite the harsh
conditions in which they lived (Lincoln & Mamiya, 1990). As a result of being coerced into
adopting Christianity, they created a new method of worship by incorporating aspects of their
African cultural heritage into the religion. During this period, the establishment of separate Black

18
churches offered enslaved people a place to congregate, worship, and plan resistance to
oppression (J. C. Campbell, 2002). One example is the First African Baptist Church, established
in 1773 in Savannah, Georgia. This church provided a haven for slaves and developed into an
institution that played an important role during the fight for liberation.
Following the publication of the Emancipation Proclamation, African American places of
worship saw rapid expansion and increased organizational capacity. During this period, many
different denominations came into existence, one of which was the African Methodist Episcopal
Church (AME Church), founded in 1816 by Richard Allen and other individuals (Logan, 1998).
These faiths offered institutional frameworks that made it possible for the African American
community to tackle matters of religion and social life in a manner that was more ordered and
coordinated.
During the early part of the 20th century, there was a substantial shift in the
demographics of African Americans as a result of the Great Migration, in which millions of
people moved from the rural South to metropolitan centers in the North and West. As a result of
this migration, there were modifications made to the organization and purpose of Black
churches. A. C. Harris (1998) found that new congregations originated in urban areas, and
churches played a major part in creating a feeling of community and stability for migrants in
unfamiliar situations. New congregations were formed in metropolitan regions. During this
period, the Abyssinian Baptist Church in Harlem, New York, established in 1808, became a
cultural and spiritual powerhouse for African Americans (Foner, 1997).
The Civil Rights Movement, which took place throughout the 1950s and 1960s, was a
watershed moment for African American churches. Throughout this period, many congregations
began playing an active part in the fight for civil rights and social justice (Morris, 1984). In the

19
fight against racial segregation and discrimination, prominent religious leaders, such as Dr.
Martin Luther King Jr., emerged as powerful personalities. Churches like the Dexter Avenue
Baptist Church in Montgomery, Alabama, where Dr. King served as pastor, became major
locations for organizing protests and campaigning for desegregation (Garrow, 1986).
In the latter part of the 20th century, as a reaction to the persistent social and economic
disparities with which African Americans contend, the Black Church gave birth to the concept of
liberation theology. According to Cone (1997), liberation theology emphasizes the concept that
Christianity ought to be a driving force toward social justice and the liberation of oppressed
groups. The work of prominent theologians such as James H. Cone, author of A Black Theology
of Liberation, had a significant impact on the development of theological thought in the African
American church.
Later, Black churches felt the need to adapt their modes of worship to remain
contemporary and interesting to younger generations. To attract millennials and members of
Generation Z, several churches began using modern music and experimenting with new styles of
worship. For instance, to engage with younger parishioners, several churches incorporate gospel
rap and hip-hop into their worship services (Breckenridge, 2015).
There has been a gradual shift away from focusing solely on questions of spirituality
among Black churches and toward addressing the more material needs of the communities they
serve. They have evolved into centers that provide many social services, including food banks,
healthcare initiatives, and educational support programs. (First African Baptist Church, n.d.) To
alleviate housing inequities and encourage community development, the First African Baptist
Church in Richmond, Virginia, established the First African Community Development
Corporation.

20
Today, Black churches embrace technology to extend their sphere of influence and
interact with their congregations in ways that go beyond the confines of physical places.
According to Davis (2016), many churches developed robust online presences, implemented
live-streaming services, and made use of social media platforms to cultivate online communities
and interact with younger people.
Despite the difficulties presented by shifting social norms, African American
communities have proven remarkably resilient, and churches of African descent continue to play
an important role in those communities (Taylor et al., 2007b). They continue to serve as hubs for
spirituality, social action, and community empowerment, adapting and developing to meet the
requirements of each succeeding generation while working to maintain the illustrious legacy of
times gone by.
Understanding Millennials
Individuals born between 1981 and 1996 are typically considered to be members of the
millennial generation (Dimock, 2019). This generation is distinguished by social, technological,
and cultural experiences that have a substantial impact on the attitudes, beliefs, and behaviors of
its members (Eastman et al., 2014). Notably, millennials reached adulthood during a period of
fast digital transformation, which resulted in a highly networked generation that places a high
value on interconnection and instant gratification (Palfrey & Gasser, 2008).
Millennials are the generation that will drive the workforce of the future. In terms of
spirituality and religious engagement, millennials are less likely to affiliate with traditional
religious institutions than previous generations; however, this does not necessarily equate to a
lack of spirituality or religious belief (Twenge et al., 2015). According to C. Smith and Snell

21
(2009), a significant number of millennials expressed a desire to have faith experiences that are
genuine, pertinent, and aligned with their larger beliefs and commitments.
The constantly shifting religious landscape poses a unique challenge for Black churches,
which have traditionally served as cornerstones of faith, community, and activity in African
American communities (Stout, 2017). The reasons Black churches have difficulty retaining
millennial congregants can be better understood via a critical analysis of the interconnections
between millennials’ attitudes and the activities of Black churches (T.C. Bryant & Stone, 2020).
Definition and Characteristics of the Millennial Generation
The millennial generation is a group of people who came of age during a time when the
world around them was constantly evolving as a result of factors such as advances in technology,
shifts in economic conditions, and alterations in societal conventions (Eastman et al., 2014)
Millennials, who make up a population that is both culturally varied and actively involved in
their communities, exhibit specific features that differentiate them from members of earlier
generations (Twenge & Campbell, 2019). Millennials are known for being digital natives, which
is one of the characteristics that distinguishes them from previous generations (Hew, 2011).
Unlike earlier generations, millennials have spent their lives in the presence of technology,
notably the internet and cellphones (Palfrey & Gasser, 2008). According to Prensky (2001), they
are experts at utilizing a variety of digital platforms for communication, social networking, and
collecting information. For instance, millennials were the first generation to completely embrace
social media platforms like Facebook, Instagram, and Twitter. As a result, these platforms have
influenced how millennials engage in social interactions and communicate with one another.
The millennial generation is known for having a robust entrepreneurial spirit, which is
largely driven by their aspiration for independence and the opportunity to express their creative

22
potential (Kaufman & Mann, 2016). According to research by the Barna Group (2015), a
significant number of millennials are open to taking professional opportunities that include a
degree of uncertainty, such as working as independent contractors, launching their own
enterprises, or pursuing artistic endeavors. For instance, millennials have been at the vanguard of
the gig economy, with a considerable percentage of them engaged in freelance work or side
hustles in addition to their traditional jobs.
Millennials place a higher value on professions that allow for flexibility and provide
possibilities for personal development since striking a healthy balance between their professional
and personal lives is a primary issue for this generation (K. T. Smith, 2010). According to
Twenge and Campbell (2008), millennials are more likely to value experiences and personal
fulfillment over financial achievement alone. This is in contrast to earlier generations, who
placed a higher priority on financial success alone. They look for employment opportunities that
offer a setting that is encouraging and welcoming to all individuals, one that takes their specific
requirements and concerns for their health and happiness into account.
The heightened social consciousness and dedication to addressing social justice issues are
two of millennials’ most distinguishing traits (Fingerhut & Milem, 2018). According to Schwartz
and Clark (2012), they actively advocate for causes like rights for LGBTQ+ individuals, racial
equality, gender equity, and the fight against climate change. The fervor with which members of
the millennial age feel about issues of social justice manifests in their participation in
demonstrations, social media campaigns, and volunteer initiatives aimed at bringing about good
change (B. Barnes & Mckenzie, 2016).
Millennials are known for their openness to different perspectives and welcoming
attitudes, as well as their appreciation of multiculturalism and representation (Ng et al., 2010).

23
According to Cicognani et al. (2012), they tend to have a more open mind and be more
welcoming of people who come from a variety of backgrounds and identify themselves in a
variety of ways. For instance, studies have shown that millennials are more inclined to support
policies and organizations that encourage diversity and inclusion in the workplace and society in
general (Deloitte, 2018).
In contrast to members of earlier generations, millennials are more likely to experience
financial difficulties, which can result in a delay in reaching life milestones like marriage,
homeownership, and parenthood (Kurz et al., 2018). According to Hershatter and Epstein (2010),
the weight of their student loan debt, along with economic downturns, has made it difficult for
them to maintain their financial stability and make plans for the long term. As a direct
consequence, millennials are likely to exercise increased caution when it comes to making
significant choices and to prioritize establishing a stable financial foundation before tackling
these milestones (Carr, 2019a).
Social, Cultural, and Technological Factors Shaping Millennial Behavior
Millennials have been greatly impacted by a complex interaction of social, cultural, and
technological forces (Eastman et al., 2014). Millennials are distinguishable from past generations
in their behavior, values, and attitudes as a direct result of the myriad of influences that have
influenced them (Twenge et al., 2020). The manner in which children are raised has a significant
bearing on how they behave as adults (Rankin Williams et al., 2009). Millennials have developed
a greater feeling of self-confidence and assertiveness as a direct result of the change toward more
caring and supportive parenting styles (Arnett, 2002). According to research by Fingerman et al.
(2012), parents of today’s generation frequently emphasize open communication and encourage
their children to express themselves freely. When confronted with societal problems, millennials’

24
desire to speak their thoughts and seek change might be attributed, in part, to the loving
atmosphere in which they were raised.
Peers have a significant amount of sway over the behavior of millennials, and social
media is one of the most important factors in this process (Padilla-Walker & Nelson, 2012).
According to Kross et al. (2013), the rise of social media platforms resulted in the formation of
online communities where users freely discuss their perspectives, experiences, and values with
one another. Millennials, for instance, have been mobilized to advocate for social justice
concerns through social media activism campaigns such as #MeToo and #BlackLivesMatter,
which have gathered steam in recent years.
Millennials’ conduct and ideals have been influenced, in part, by the culture of the
workplaces in which they participate (Barsade & O’Neill, 2016). According to Twenge (2010),
They look for work cultures that emphasize flexibility, a healthy work-life balance, and a
meaningful sense of purpose. They are more inclined to work for companies that match these
principles and more likely to stay with those companies. For instance, companies such as Google
and Airbnb implemented new workplace policies to cater to the tastes of millennial employees.
The millennial generation has had to contend with economic obstacles like the burden of
student loan debt and the effects of the 2008 financial crisis (Mortimer & Wang, 2019). This
economic environment has affected their financial conduct, which has led to a higher emphasis
on financial planning and thriftiness (Botti & McGill, 2011). Many members of this generation
place a high priority on saving for the future and postponing significant life milestones, such as
buying a house or starting a family, until they have more financial security (Carr, 2019a).
As a generation who grew up in a society that is becoming more varied, millennials value
inclusivity and appreciate variety (Junn & Masuoka, 2018). According to Twenge and Campbell

25
(2008), they place a higher emphasis on representation and have a more open mind toward
variances in cultural norms. Millennials’ support for LGBTQ+ rights and attempts to resist
prejudice in all its manifestations are clear indicators of the societal change toward inclusivity
that is currently taking place (Fingerhut & Milem, 2018).
The millennial generation is notable for their deep dedication to social engagement and
campaigning (Cogburn & Espinoza, 2017). According to Schwartz and Clark (2012), their
participation in social justice movements, protests, and community activities demonstrates their
desire for a more favorable social environment. For instance, the significant number of
millennials who took part in demonstrations against climate change demonstrates their
commitment to environmental problems (Friedman & Alexander, 2020).
Alterations in family arrangements, such as postponing marriage and increased
cohabitation, have an impact on millennials’ behavior (Manning & Brown, 2017). According to
Livingston and Brown (2017), they are more likely to place a higher priority on personal growth
and accomplishments before committing to traditional family roles. Because of this
transformation in culture, millennials’ perspectives on romantic relationships and the decision to
start a family have evolved.
The millennial generation has been exposed to a wide variety of cultures and ideas from
all around the world as a result of globalization (Junn & Masuoka, 2018). Because of this
exposure, their viewpoints have been widened, and they have developed a stronger sense of
interconnectivity (A. C. Harris, 1998). Many millennials consider themselves global citizens and
find opportunities to participate in cross-cultural experiences and interactions (Gerhards & Hans,
2019).

26
The pervasiveness of technology and the availability of digital connectivity have
fundamentally altered the communication patterns of millennials (Junco, 2015). Instant texting,
video calling, and interacting through social media are all commonplace for millennials,
according to Prensky (2001). Their taste has shifted toward time-saving and instantaneous modes
of communication as a direct result of this technological integration.
Platforms for social media have had a significant impact on the behavior and sense of
self-identity of millennials in recent years. According to Manago et al. (2008), millennials
carefully craft their online personas by selectively disclosing aspects of their lives aligned with
the picture they wish to project. Social media has evolved into a venue for individual expression
and a channel for acquiring social validation and approval.
The way millennials shop has fundamentally changed due to technological advances
(S. Chen & Fang, 2019). According to the Pew Research Center (2019d), this demographic is
more likely to participate in online buying and e-commerce because they value convenience and
want access to a diverse selection of goods. The proliferation of online markets and services
offered on a subscription basis appeals to their desire for flexibility and value.
Digital technologies have significantly altered millennials’ consumption of entertainment
(Gensler & Palit, 2018). According to Smith and Anderson (2018a), they get their material fix
from streaming services, YouTube, and various social media sites. The availability of
entertainment on demand has caused a shift in the media consumption habits of millennials, with
many of them favoring customized content catered to their specific interests (Bolton et al., 2013).
The behavior of millennials is influenced by the interaction of social, cultural, and
technical elements (Eastman et al., 2014). The caring parenting style, peer influence through
social media, workplace culture, economic challenges, diverse perspectives, and technical

27
breakthroughs all contribute to this generation’s particular characteristics (Gerhards & Hans,
2019). Millennials are a generation with their own distinct set of values, priorities, and ways of
approaching life resulting from the changing cultural scene, social activism, shifting family
arrangements, and increased internet connectivity (Junn & Masuoka, 2018).
Generational Differences and Challenges in Religious Participation
Generational differences have a substantial impact on religious participation, with each
generation demonstrating different patterns of engagement with organized religion (Pew
Research Center, 2010). This is due to the fact that different generations are more likely to be
attracted to different forms of organized religion. These disparities are the result of continuously
shifting cultural norms, alterations in society’s values, and alterations in views toward
spirituality.
The generation known as Baby Boomers, born between 1946 and 1964, came of age
when conventional religious institutions wielded a significant amount of power (Hout et al.,
2001). According to the Pew Research Center (2019b), older generations had a greater
propensity for religious affiliation and attendance at religious services than younger generations.
Baby Boomers frequently seek organized religion’s established rituals and traditions to find
stability and comfort. They also find solace in the sense of community their religious groups
provide.
Generation X, born between the middle of the 1960s and the early 1980s, is a cohort that
symbolizes a shift and exhibits a more individualistic approach to spirituality (C. Smith & Baker,
2005). According to Putnam and Campbell (2010), many members of this generation have lost
interest in the traditional religious organizations in which they were raised and prefer to
investigate spirituality on their own terms. They are more likely to look to non-traditional

28
activities such as mindfulness, yoga, or meditation to find fulfillment on a spiritual level as
opposed to attending regular religious events.
Generation Y, those individuals who were born between the early 1980s and the middle
of the 1990s, have a distinctive pattern of religious participation that is distinguished by a strong
emphasis on social justice and community involvement (Fingerhut & Milem, 2018). According
to the findings of a study conducted by the Pew Research Center in 2015, many millennials place
a high priority on religious organizations that share their commitment to diversity and social
activity. They are drawn to churches and groups that actively address societal concerns and
campaign for positive change, such as LGBTQ+ rights or environmental sustainability, and they
attend those churches and organizations in greater numbers.
The hyper-connected digital environment in which Generation Z members grew up has
had a significant impact on the extent to which they participate in religious activities
(H. A. Campbell & Konrath, 2019). Generation Z members were born between the mid-1990s
and the early 2010s. According to Smith and Anderson (2018b), members of this generation are
more likely to participate in digital spirituality, which involves gaining access to religious
information and resources through online platforms and social media. For instance, a significant
number of members of Generation Z may attend online religious services or take part in online
communities based on their beliefs.
When it comes to engaging millennials and members of Generation Z, religious
institutions face serious obstacles (C. Smith & Snell, 2009). Generational variations in values,
tastes, and communication styles are the core causes of these issues. According to Finger (2016),
millennials place a higher value on religious organizations that are honest and open about their
operations and are less inclined to respond to traditional methods of evangelization. In addition,

29
religious organizations need to modernize their practices to effectively engage Generation Z.
This generation has high expectations regarding the ease with which they can obtain religious
content and participate in religious activities via digital mediums (H. A. Campbell & Konrath,
2020).
To cater to the varied range of preferences held by members of different generations,
religious institutions need to balance upholding tradition and welcoming innovation
(H. A. Campbell & Konrath, 2020). Younger generations tend to lean toward new worship forms
and engaging experiences (Chaves, 2021). This contrasts with the preferences of certain Baby
Boomers, who may be looking for familiar routines and traditional liturgy. To continue to be
relevant and welcoming to people of all ages, religious institutions may want to consider
modernizing their worship services, incorporating technology, and developing inclusive places
for discourse and discussion (Schwadel, 2020).
Factors Contributing to Millennial Disengagement
The disengagement of millennials from Black churches is a complicated problem driven
by a confluence of societal, cultural, and individual issues. According to findings (Dimock,
2019), millennials have religious perspectives and practices that are notably distinct from those
of earlier generations. According to prior research (Twenge et al., 2015), this shift can be
attributed, at least in part, to larger cultural tendencies toward individualism and secularism. In
addition, the religious experience that millennials seek appears to be distinct from traditional
forms, with a strong emphasis on the pursuit of authenticity, personal relevance, and social
participation (C. Smith & Snell, 2009). Alterations in the digital and social landscape further
complicate these trends; social media and online communities now offer alternative platforms for
spiritual exploration and community engagement (Campbell, 2012a). These developments are a

30
compounding factor. In addition to these considerations, African American millennials’
distinctive racial, social, and cultural experiences contribute to the increasingly difficult problem
Black churches confront as they endeavor to maintain a congregation composed of members of
this age group (Mitchem & Cooper, 2018)
Changes in Religious Beliefs and Values Among Millennials
Compared to earlier generations, millennials have demonstrated major shifts in the
religious beliefs and values that guide them (Voas & Chaves, 2015). While many members of
this generation hold strong religious attachments, most have embraced more diversified and
personalized approaches to spirituality (Ecklund & Scheitle, 2013).
A significant shift among millennials is a lower rate of religious identification (Dimock
& Gonzalez-Barrera, 2015). According to the findings of a survey conducted by the Pew
Research Center (2019a), millennials are far less likely to identify with a particular religious
tradition than members of older generations. Increased exposure to different views, increased
questioning of established dogmas, and the rise of individualism are all factors contributing to
this loss. These factors have all contributed to a growing proportion of non-religious millennials.
The fact that a sizeable percentage of millennials identify as spiritual but not religious
indicates a trend toward more personalized and varied approaches to religious belief and practice
(Ecklund & Scheitle, 2016). According to Wuthnow (2005), this movement represents a need for
spirituality outside of the confines of conventional institutional systems. Even if they do not
adhere to any one religion in a formal capacity, millennials may find meaning and purpose in a
variety of spiritual activities, such as mindfulness, meditation, or New Age spirituality.
Millennials who continue to be active members of religious communities frequently place
a higher priority on their beliefs and values on social justice and inclusivity (Steensland et al.,

31
2014). According to C. Smith and Snell (2009), they are more inclined to campaign for
progressive causes such as LGBTQ+ rights, racial equality, environmental sustainability, and
other similar concerns. A significant number of millennials see their religious or spiritual beliefs
as a primary factor in positive social change and the empowerment of their communities
(Deckman & Scheitle, 2019).
In terms of their religious views and values, many millennials place a significant
emphasis on personal growth and development (Steensland et al., 2014). According to the Barna
Group (2017b), they look for spiritual practices that will help them cultivate personal growth,
emotional well-being, and a sense of purpose. It is possible that millennials will be drawn to
religious or spiritual teachings that emphasize the need for self-reflection, awareness of oneself,
and mindfulness.
Generation Y is more receptive to collaboration and conversation between people of
diverse religious traditions and interfaith discourse (Campdepadrós-Cullell et al., 2021).
According to Kellstedt et al. (2014), they cherish the variety of viewpoints and recognize the
need to gain knowledge from a variety of cultural practices. Millennials have been shown to have
an increased interest in interfaith activities and meetings, which aim to promote understanding
and tolerance across different religious boundaries (Scheitle et al., 2020).
Another factor that has an impact on millennials’ religious beliefs and ideals is an
awareness of their environment (Scheitle & Ecklund, 2022). According to Djupe et al. (2012), a
significant number of millennials value eco-friendly behaviors and consider environmental
stewardship to be a moral obligation. Millennials who are concerned about the environment are
more likely to connect with religious institutions that actively address environmental challenges
(Deckman & Scheitle, 2019).

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The past scandals, controversies, and hypocrisy perceived in religious institutions
contribute to millennials’ cynicism toward organized religion (Thiessen & Wilkins-Laflamme,
2017). According to Lipka (2016), this cynicism can drive them to remove themselves from
established religious systems. Some millennials, for instance, have become skeptical of the
reliability of religious leaders as a result of the way the Catholic Church dealt with allegations of
sexual assault (Zechmeister & Romero, 2002).
Influence of Secularism and Skepticism on Religious Affiliation
Millennials have been shown to have a greater interest in secularism, which advocates for
the separation of religion and state (Twenge et al., 2018). This cultural transition resulted in an
increased secularization in various parts of society, and millennials have demonstrated a
preference for secular institutions and policies (Sherkat, 2014). As a consequence, they might see
religious affiliation as less important in their lives.
Skepticism is on the rise among millennials, which can be partially attributed to the
proliferation of the internet and a greater availability of information (Bader & Froese, 2005).
According to Sherkat and Ellison (1999), those exposed to a wider variety of viewpoints and
ideas are better able to engage in a more critical analysis of religious groups’ assertions.
Millennials might be less likely to take religious teachings at face value and are more likely to
look for evidence-based reasoning (Wilcox et al., 2021).
Millennials’ perspectives on the significance of religious affiliation have shifted as a
result of the increased prevalence of religious plurality and tolerance in society (Mayrl & Oeur,
2009). According to Cadge (2018), millennials who grow up in varied and multicultural
circumstances are more likely to respect various religious traditions. Because of this exposure,
some may become more receptive to the idea of investigating a variety of spiritual paths.

33
Millennials generally reject hierarchical power structures and overly rigid dogma
(Rendle, 2015). They look for religious or spiritual experiences that will give them more freedom
to make their own decisions and empower them as individuals (Baker, 2015). Millennials who
are more cynical may find more value in religious organizations that place a greater emphasis on
tolerance and encourage questioning and discovery (Farrell, 2011).
Millennials’ perceptions of religious connection can be influenced by the exposure of
successful persons who do not subscribe to a particular religion or adhere to alternative spiritual
ideas (Mercadante, 2014). According to Aguilar et al.’s 2019 research, public figures and
influencers who are not afraid to talk about their atheism or lack of religious beliefs could help
millennials develop a negative attitude toward organized religion.
The Disconnect Between Traditional Church Practices and Millennial Preferences
According to Rosen (2018), traditional church practices frequently include inflexible
liturgies and worship structures, which may not resonate with the tastes of millennials, who seek
experiences that are more collaborative and engaging. Millennials may look for places of
worship that encourage creativity, engagement, and the investigation of their spiritual views.
Certain religious institutions have a hard time being inclusive, particularly pertaining to
gender, sexual orientation, and racial diversity (Sumerau et al., 2016). According to Smith and
Anderson (2018b), millennials place a high value on inclusiveness and are more inclined to
engage with religious communities that accept diversity and equality. Millennials also place a
high value on equality.
The appeal of hierarchical leadership structures found inside religious organizations may
be diminished in the eyes of millennials (Reimer, 2011). According to Lipka (2016), they place
high importance on open and honest decision-making procedures and possibilities for direct

34
participation in decision-making. It is more likely that religious groups will draw millennials'
engagement if they allow them to participate in the community’s overall direction (Nelson et al.,
2010).
Traditional church traditions may occasionally feel divorced from the social difficulties
and concerns of the modern world (Page, 2017). According to Lipka (2019), millennials seek
religious communities that speak to contemporary issues and provide direction on how to
navigate modern life. Churches could build meaningful connections with millennials if they
participate actively in dialogues on topics such as social justice, mental health, and
environmental challenges (Nelson et al., 1981).
Some religious institutions may place a higher value on adhering to rituals and customs
rather than cultivating genuine relationships (McDannell, 1995). According to research
conducted by the Barna Group (2016), millennials place a higher value on maintaining
meaningful relationships and participating actively in their communities. Millennials are more
likely to feel a connection to religious communities that prioritize cultivating meaningful
relationships and genuine connections between members (Flory & Miller, 2008).
Lack of Relevance and Inclusivity in the Church’s Approach
Religious organizations that use exclusive language or practices risk turning millennials
away from their communities (McClure, 2017). According to Aguilar et al. (2019), millennials
place a high value on inclusiveness and may be dissuaded from participating in religious
organizations that do not respect their identities or views. A more welcome atmosphere can be
created via affirming behaviors and gender-inclusive language (Sumerau et al., 2019).
Some religious organizations might be averse to change or slow to adjust to millennials’
ever-evolving requirements and preferences (Fisher et al., 1994). According to Woo (2019),

35
disengagement among millennials might be due to an organization’s inability to respond flexibly
to contemporary circumstances. Religious leaders and institutions who are open to new ideas and
willing to change in response to new circumstances are better positioned to connect with younger
generations (Nelsen, 1981).
It may be difficult for religious institutions to properly communicate with millennials if
they continue to rely on antiquated communication tactics (O’Leary, 1996). According to
Barnhart and Johnson (2017), traditional advertising strategies or the absence of an online
presence might limit the exposure and accessibility of a brand or product to younger people.
Increasing your use of social media and digital communication platforms is one way to improve
your interaction with millennials (Campbell, 2012a).
Millennials highly value ethics and social justice concerns (Ecklund, 2013). According to
the Barna Group (2016), religious organizations that do not aggressively address social concerns
or provide opportunities for community engagement in social causes may be viewed as
unimportant. Religious organizations can connect with millennials’ values by including social
justice initiatives and community engagement programs (Levitt, 2008).
Importance of Retaining Millennials in Black Churches
Black churches must maintain a healthy population of millennials to ensure their
continued expansion, vibrancy, and existence (Lincoln & Mamiya, 1990). According to the Pew
Research Center (2016), a sizeable proportion of the African American population consists of
millennials. It is essential for them to be actively involved in the church to ensure that traditions
are upheld, that the church will continue to have an impact on the community, and that it will
continue to be relevant to future generations.

36
Black churches hold a significant cultural role in the African American community due to
their long and illustrious history (Billingsley, 1999). According to Lincoln and Mamiya (1990),
keeping millennials in the church supports the continuation of traditional worship rituals, musical
styles, and spiritual expressions that have always been an important part of the Black church
experience. As the inheritors of this legacy, millennials are obliged to hand these traditions to
subsequent generations to preserve the distinctive cultural heritage of Black churches
(McRoberts, 2003).
African American churches have long been at the vanguard of community engagement
and social advocacy (Lincoln & Mamiya, 1990). For the church to continue to address social
concerns such as racial injustice, poverty, and access to education and healthcare, it must
maintain millennials’ membership (S. L. Barnes, 2002). Millennials’ zeal for social justice and
the creative ways in which they approach community service can energize and broaden the
church’s impact in its efforts to solve modern societal issues (Butler-Ajibade et al., 2012).
Black churches’ continued existence necessitates that millennials be involved in positions
of leadership and ministry (S. L. Barnes, 2004). Millennials could take on leadership roles when
older generations begin to transition (Day & Gaston, 2017). They will bring fresh perspectives
and innovative ideas. Keeping millennial leaders in the church and providing them with
opportunities for growth can help the institution maintain its mission and relevance in an everevolving social and cultural environment (McMickle, 2010).
Significance of Millennials for the Future of Black Churches
Per a study conducted by the Pew Research Center in 2016, millennials constitute a
sizeable section of the African American population, making their participation in the life of
Black churches necessary. Their presence in the church reflects the institution’s capacity to

37
engage with younger generations and accommodate the requirements and preferences of those
generations. Millennials’ familiarity with digital technology and social media enables Black
churches to improve their communication and outreach (Baptist, 2018). The church’s reach and
influence can be increased by actively engaging millennials in digital settings.
Millennials are a generation that is both diverse and inclusive (Schwartz & Clark, 2012).
They bring new viewpoints and a commitment to welcoming people from all walks of life. Their
presence could foster a church climate that is warm and inclusive of all people, which represents
the fundamental beliefs of Christianity. Their innovative approach could expand the worship
experiences of the church and community participation (Djupe et al., 2012). They may initiate
novel modes of worship, interactive prayer practices, and innovative approaches to engage the
congregation in the ministry.
Benefits of Intergenerational Engagement Within the Church
According to Rouse and Nelson (2019), intergenerational engagement creates chances for
mentoring and discipleship relationships between older church members and younger church
members. Both older members and millennials can gain from earlier generations’ knowledge and
experience, while older members have more to gain from millennials’ youthful perspectives and
energy.
Millennials can obtain greater knowledge of the church’s history and identity by
participating in conversations with members of previous generations (Fluker, 1998). According
to Jackson and Bratton (2015), intergenerational dialogue contributes to maintaining the church’s
legacy and traditions. Telling stories and sharing experiences can cultivate a feeling of continuity
and belonging across generations (Maffly-Kipp, 2001).

38
Millennials' spiritual formation and development can benefit from interaction with older
generations. Millennials can gain direction, support, and accountability in their religious journey
through encounters with elder church members (McNeal, 2000). In the context of the church
community, better ties and a sense of belonging can develop from sharing spiritual experiences.
Impact of Millennial Disengagement on the Church Community: Decline in Community
Outreach
Millennials’ disengagement from the Black church is a troubling trend that has serious
ramifications for preserving the traditions, history, and heritage of the Black community (Eaton
& Chirichigno, 2011). Historically, the Black Church has been a pillar of African American
communities, functioning as a spiritual haven and a storehouse for unique cultural expressions,
traditions, and rituals. However, a threat emerges when millennials detach themselves from these
institutions: the possible deterioration of these cultural treasures. The church’s ability to properly
transmit historical practices, distinctive worship styles, and deeply ingrained traditions to future
generations is increasingly problematic. The loss of such rituals and traditions may result in a
large cultural vacuum and generational separation, making younger generations’ engagement in
the church more necessary (Lincoln & Mamiya, 1990).
Millennial disengagement can result in a decline in community outreach and social
activism (McRoberts, 2003). Black churches have historically played a central role in addressing
social issues, and the absence of millennials may limit the church’s ability to mobilize for social
justice causes (S. L. Barnes, 2002). A lack of millennial engagement may lead to gaps in
leadership and ministry roles in the church. Without a new generation of leaders, the church may
struggle to adapt to changing times and effectively serve its members (Day & Gaston, 2017).
Disengaged millennials may feel disconnected from the church’s practices and teachings,

39
resulting in a decline in relevance for younger generations (Schwartz & Clark, 2012). Failure to
address the needs and preferences of millennials may hinder the church’s ability to resonate with
contemporary culture.
Successful Strategies in Engaging Millennials
Engaging millennials has become a central focus for businesses, organizations, and
institutions across many sectors. The millennial generation has unique characteristics,
preferences, and expectations that require innovative strategies for meaningful engagement (Pew
Research Center, 2019d). In a rapidly evolving digital landscape and amid sociocultural shifts, it
is imperative to explore and implement strategies that resonate with millennials. Staying
competitive and relevant in today’s marketplace requires understanding the dynamics of
millennial engagement (Twenge, 2017).
Examination of Effective Approaches Used by Other Religious Communities
To solve the issue of retaining millennials, Black churches can learn from other religious
communities with successful recruitment and retention strategies (Dimitrova-Grajzl et al., 2012).
This section discusses initiatives that diverse religious groups have used to engage millennials,
improve worship experiences, and promote a feeling of community and belonging in their
congregations and communities.
Many churches have attracted millennials by providing contemporary worship styles that
combine contemporary music, technological aspects, and interactive components (Sargeant,
2000). For instance, the current music and visual effects included in the services of the Hillsong
Church, which is a global megachurch, attract young worshippers who are looking for a more
engaging and approachable form of worship (Hillsong Church, n.d.). In this way, the Hillsong
Church recruits new members.

40
Religious communities that place a strong emphasis on social justice and activism speak
to the beliefs and aspirations of millennials who are passionate about making a positive
difference in the world (Addie, 2017). Millennials who seek a faith community aligned with their
dedication to social justice concerns are attracted to the Unitarian Universalist Association,
which is recognized for its progressive stance on social issues (Unitarian Universalist
Association, n.d.). This association draws millennials because of its reputation for taking a
progressive stance on social issues.
Millennials are more likely to trust and connect with a church that has transparent and
real leadership (Martí, 2019a). According to Scott and Hatfield (2016), the Church of the
Highlands, headquartered in Alabama, attributes its growth and popularity among millennials to
its strong emphasis on authentic leadership and open communication.
Religious communities that make good use of technology and social media platforms
better establish spaces for meaningful online connections with millennials (Campbell, 2012b).
The Churchome App, produced by Churchome (n.d.), facilitates digital connection with a
growing millennial audience by providing online services, small groups, and prayer requests.
Millennials looking for an inclusive spiritual home are likely to be drawn to religious
organizations that actively affirm and accept a diverse range of identities and experiences
(Sumerau et al., 2019). Millennials, who place a high value on belonging to diverse religious
groups, are drawn to the Metropolitan Community Churches because of the organization’s wellknown affirmation of the LGBTQ+ community (Metropolitan Community Churches, n.d.).
Millennials, who are constantly working on bettering themselves, have a strong interest in
churches that offer possibilities for personal growth and development (Barry et al., 2010). (The
Potter’s House, n.d.) Under the leadership of Bishop T.D. Jakes, The Potter’s House emphasizes

41
both one’s personal and spiritual growth via the utilization of a variety of programs and
resources.
Integration of Technology and Social Media in Church Activities
Through live-streaming, churches extend their reach to millennials beyond the confines
of their physical buildings (Martí, 2010). Churches can interact with millennials who may not
routinely attend in-person services by making content such as sermons, praise and worship
sessions, and special events available online. Millennials can take part in meaningful
conversations and fellowship without having to leave their homes by using technology to hold
online Bible studies and small groups. This strategy accounts for individuals’ schedules and
offers more flexibility for participation in church events.
Streamlining the donation process for millennials, who favor electronic transactions over
traditional ways (Pew Research Center, 2019c), can be accomplished by enabling digital giving
options such as mobile apps or web portals. Millennials are more likely to give electronically
than through traditional methods. Using this strategy will encourage constant financial support
from younger people who are knowledgeable about technology.
Churches could connect with millennials and share encouraging words, event
announcements, and other types of content with them when they actively engage on social media
(Ekström, 2016). The cultivation of a sense of community and involvement that extends beyond
the confines of physical gatherings can be accomplished by engagement with millennials on
digital platforms such as Instagram, Facebook, and Twitter.
Providing millennials with quick access to pastoral care and assistance by way of online
prayer sessions and counseling services delivered via video conferencing or messaging platforms
is a way to reach out to this generation (J. W. Neal, 2020). According to Day and Gaston (2017),

42
this strategy takes into account millennials’ desires to search for direction through digital
platforms.
Effective Use of Technology and Social Media in Church Activities
Churches must prioritize data security and safeguard people from cyber dangers as
technology and social media become increasingly integrated into church operations (Barna
Group, 2016). Providing millennials with a secure and reliable digital environment in which to
interact with the church requires implementing stringent security measures.
According to Barnhart and Johnson (2017), interactive aspects of online worship
experiences, such as live chat during live-streamed services or interactive prayer walls, can help
churches improve the quality of worship offered online. These characteristics help virtual
participants feel more engaged and give them a sense of connection with one another. Enhancing
millennials’ ability to engage online can be accomplished by tailoring digital content to meet
their specific interests and spiritual requirements (H. A. Campbell, 2010). Individualized
devotionals, podcast series, and blog articles can create a stronger connection between
millennials and the church’s digital presence (Thorson & Wells, 2016).
Some places of worship have investigated employing virtual reality technology to
develop more immersive forms of worship. According to research published by the Barna Group
(2017a), virtual reality makes it possible for millennials to feel more connected to worship even
when they are physically separated from the place of service.
Importance of Community Outreach and Social Justice Initiatives
Churches that actively involve millennials in community outreach and social justice
efforts can better handle challenges that have a direct bearing on young adults (Haight, 2002).
For instance, churches may arrange events centered on raising awareness about mental health,

43
supporting college students, or providing affordable housing. According to C. Smith and Snell
(2009), millennials’ desire to have a positive influence in society aligns with their desire for a
sense of purpose and fulfillment through involvement in community outreach. These kinds of
endeavors can strengthen their dedication to the local church community.
Millennials can create genuine relationships in the church and with the larger community
through participation in community outreach activities (Omoto et al., 2000). Strong ties and
mutual support are fostered among millennials and other church members when they work
together on issues pertaining to social justice. It is important for the church to demonstrate its
shared beliefs with millennials by actively participating in social justice efforts. According to
Baptist (2018), millennials’ sense of connection and shared purpose in the church is strengthened
when the church takes a stance on issues that are important to them.
Cultivating a Welcoming and Inclusive Environment for Millennials
By adopting inclusive language and practices that respect multiple identities and
experiences, churches could create an environment that is welcome for millennials (Sumerau et
al., 2019). It is important to avoid terminology that excludes people to guarantee that everyone
feels respected and welcome (Unitarian Universalist Association, n.d.).
According to Metropolitan Community Churches (n.d.), fostering a feeling of belonging
and ensuring that the perspectives of millennials are heard and respected can be accomplished by
actively encouraging diverse leadership representation, which may include millennials. Young
adults could contribute their skills and abilities to the church community when projects led by
millennials are supported and encouraged. Two examples of projects millennials can lead are
organizing social events and leading community outreach activities.

44
A forum for open and honest conversation allows millennials to voice their opinions and
concerns without fear of being judged (Nelson et al., 2010). According to Scott and Hatfield
(2016), this method promotes a trustworthy environment characterized by mutual
comprehension. The incorporation of creative arts, such as music, theater, and visual arts, into
worship and other church activities appeals to millennials’ appreciation for artistic expression
and creativity (Hillsong Church, n.d.). Examples of creative arts include music, theater, and
visual arts.
Conceptual Framework
The ecological systems theory developed by Bronfenbrenner (Figure 1) has had a
significant influence on understanding child development, educational methods, and public
policy (Bronfenbrenner, 1979). Bronfenbrenner proposed that a child’s environment plays a
significant part in their development and that this environment is a sequence of interconnected
systems or layers. The child’s immediate environment, including their home, school, and other
children their age, makes up the child’s microsystem, which is the most fundamental layer. The
interactions between the various components of the microsystem are the mesosystem. One
example of these interactions is the relationship between parents and teachers. The child is not
present in the ambient settings that make up the exosystem, such as their parents’ places of
employment, but these settings are nonetheless capable of affecting the child. Belief systems,
societal standards, and economic conditions are all examples of macrosystems that can be found
in any culture or subculture. The macrosystem refers to underlying patterns in these settings.
According to Bronfenbrenner, the ultimate layer, the chronosystem, takes into account the
dimension of time, which could influence all other systems.

45
Figure 1
Bronfenbrenner Ecological Systems Theory
Note. From Bronfenbrenner’s Ecological Systems Theory by O. Guy-Evans, 2024.
(https://www.simplypsychology.org/bronfenbrenner.html). Copyright 2024 by Simply
Psychology.
The ecological systems theory has been implemented in a variety of contexts to gain a
better understanding of how different aspects of a child’s environment influence their growth.

46
For example, this paradigm helps explain how poor conditions in the exosystem (such as a parent
losing their job) might influence a child’s academic performance (microsystem) through
increased stress in the home environment (mesosystem). This influence can occur through the
child’s home environment.
According to Bronfenbrenner (1981) changes made to the macrosystem, such as familyfriendly legislation, could also cause ripple effects that spread throughout all systems. Notably,
Bronfenbrenner later amended his theory to concentrate more explicitly on the role that proximal
processes play in molding development (Bronfenbrenner 1981). Proximal processes refer to the
continuing interactions between an individual and their environment. This approach, known as
the process-person-context-time model, further emphasizes how important it is to comprehend
development in the context of its surrounding environment.
Looking at Black churches’ inability to keep millennials as members through the
perspective of Bronfenbrenner’s ecological systems theory yields useful insights into the
problem. In the framework of this discussion, the Black Church can be understood to be a
component of the millennials’ microsystem, a direct environmental aspect that is important to the
course of their lives. However, understanding why millennials are requires investigating the
interrelationships of the many systems currently in play.
For example, the individual’s mesosystem might play an important role, which describes
the interaction between two or more aspects of their existence. According to Bronfenbrenner
(1981), millennials may perceive a disconnect between their religion’s doctrines and practices
(the microsystem) and other aspects of their lives, such as their place of employment or academic
environments.

47
According to Putnam and Campbell (2010), another factor that could deter millennials
from participating in religious activities is the perception that religious values and those of wider
culture (such as attitudes regarding sexuality and gender roles) conflict. Similarly, movements in
the macrosystem (large-scale societal and cultural developments) might also affect the number of
millennials who attend church. According to research by Twenge et al. (2015), millennials’
involvement with conventional religious organizations may be suffering due to several factors,
including changes in societal standards, rising atheism, and developing ideas on spirituality.
The exosystem, which is comprised of a wider range of socioeconomic aspects, can be
pertinent to this discussion. Millennials’ ability to participate in church activities may be
hindered if the economy is unstable or their work schedules are demanding (Park, 2012). The
chronosystem, which is a reflection of changes in a person’s environment over time, may
represent the reality that newer generations have been socialized in various historical and
sociocultural contexts, which may cause them to interact with their faith in a different way than
older generations did. According to C. Smith and Snell (2009), some scholars believe that
millennials prefer a faith that is more applicable to their everyday lives, more culturally
significant, and more involved in the community. Therefore, churches that fail to adapt to these
ever-evolving demands and expectations may find it difficult to keep millennials as members.
Conclusion
Millennials’ participation is essential to the continued vitality and significance of
religious organizations that are predominantly African American despite the difficulty that Black
churches have in maintaining their membership among this age group. The fact that millennials
make up such a significant proportion of the African American population is one of the reasons
this problem is so pressing. In light of the fact that millennials make up a substantial section of

48
this generation, retaining them in the Black church community is necessary for the church’s
movement into the future. In addition to preserving these institutions’ cultural and spiritual
history, their presence ensures the continuation of community participation and social activity,
which have been the defining characteristics of Black churches. Millennials can breathe new life
into leadership and ministry roles by bringing with them novel points of view and creative ideas
that are in tune with the shifting cultural and societal landscape.
When looked at more closely, millennials can influence the direction that Black churches
take. Their presence carries the weight of demographic variety, technological savvy, and a
dedication to inclusiveness. Because of this, they are necessary for modernizing communication
tactics, integrating technology, and cultivating an environment that welcomes many viewpoints
and differences in them. Their fervor for social justice is congruent with the traditional aim of
Black churches, which has been to combat systemic injustice. These churches can position
themselves as caretakers of tradition and catalysts for social change if they connect with
millennials and incorporate their ideas and energies.
The benefits of intergenerational involvement in Black churches further highlight the
relevance of maintaining millennial members. Millennials gain from older generations’
experience through mentorship while contributing new perspectives that enliven all members’
spiritual journeys. This activity serves as a bridge between historical legacy and modern
relevance, preserving traditions while embracing new values and manifestations of faith. The
potential impact of millennials’ disengagement is an equally relevant issue. Should they
disengage from these churches, there is a greater risk of the deterioration of tradition, a reduction
in community outreach, leadership voids, and disconnection with current society. Therefore, the

49
connection between retaining millennials and the long-standing identity and mission of Black
churches has to be explored and addressed.

50
Chapter Three: Methodology
This chapter describes the study’s approach to examining the issue of millennials leaving
the Black Church. This study’s main goal was to thoroughly examine the issues that millennials
consider when deciding whether to stay in the Black Church and suggest workable solutions for
increasing their retention. This chapter is structured to accomplish this goal. First is a summary
of the research design and an explanation of why I chose a qualitative technique. The decision to
include individuals in the study and the ethical factors motivating their inclusion will next be
discussed in more detail. The third section describes the data-gathering procedures, highlighting
the semi-structured interviews conducted to record a variety of experiences and viewpoints.
The processes for data analysis are described in the following section, including thematic
coding and ongoing comparison analysis in accordance with grounded Bronfenbrenner theory
principles. Lastly, this chapter explains the techniques used to improve the validity and reliability
of the study’s findings. These techniques include peer debriefing, member checking, and
researcher reflexivity. Together, these techniques strengthen the reliability of the research
findings.
Research Questions
Three research questions guided this study:
1. What are the key factors that enhance the engagement and retention of millennials
within Black church congregations?
2. How do shared values, beliefs, and cultural experiences across generations influence
the active participation and prolonged involvement of millennials in Black churches?

51
3. What are the successful strategies and approaches that Black churches have utilized to
effectively engage and sustain the participation of millennials in their communities,
taking into account their specific needs and preferences?
Overview of Design and Research Setting
The qualitative research approach used in this study aimed to explore the dynamics
underlying millennials’ departure from the Black Church. This design, which takes a holistic
approach, enabled the examination of the elements that contribute to this occurrence while giving
participants a platform to share their opinions. The research methodology used one-on-one
interviews and observations to gather data and adequately reflect the intricacy and nuances of
this topic.
One-on-one interviews provided a private and individualized setting for participants to
discuss their individual experiences, beliefs, and tales pertaining to their relationship with the
Black Church (J. Smith, 2020). Consisting of open-ended questions, this approach enables the
research to go deeply into individual narratives and uncover the underlying feelings, reasons, and
ways of thinking that led millennials to quit the Black Church. The justification for using this
approach is its ability to draw out deep, context-specific insights that could otherwise go
unnoticed during larger group conversations (A. J. Williams, 2018). Additionally, it guaranteed
that participants could speak freely on potentially delicate subjects without feeling pressure from
the group dynamic, such as their changing religious beliefs and experiences with conflict inside
the church (Green, 2019).
Incorporating non-participant observations into the research added an observational layer
that enabled me to have a thorough grasp of the church’s environment, interactions, and rituals
(Adler & Alder, 1994). Immersion in the Black Church’s culture revealed how millennials

52
interact with the church’s events, leaders, and other members. This technique was especially
helpful for capturing nonverbal cues, unspoken dynamics, and contextual elements that would
not be revealed through interviews and focus groups alone (Angrosino & Rosenberg, 2011). To
gain a deeper and more comprehensive grasp of the research issue, observations help make a
concrete connection between participant narratives and their actual experiences with the church
(Mack et al., 2005)
Table 1 presents the multidimensional approach to examining millennials’ disengagement
from the Black Church, incorporating the three data sources: one-on-one interviews, focus
groups, and observations (Morse, 1991). This research was designed to produce a thorough
portrayal of the interplay of factors impacting millennials’ relationship with the church through
findings from various sources and perspectives, ultimately contributing to a more comprehensive
understanding of this phenomenon (Carter et al., 2014).
Table 1
Data Sources
Research questions One-on-one
interviews Observation
What are the key factors that enhance the engagement and
retention of millennials within Black church congregations? X X
How do shared values, beliefs, and cultural experiences
across generations influence the active participation and
prolonged involvement of millennials in Black churches?
X X
What are the successful strategies and approaches that Black
churches have utilized to effectively engage and sustain the
participation of millennials in their communities, taking into
account their specific needs and preferences?
X X

53
The research setting encompasses a multidimensional approach, including online Zoom
one-on-one interviews and observations, both designed to comprehensively explore the
contributors to millennials’ disengagement from the Black Church. I strategically chose the data
collection methods to capture a range of perspectives from millennials across the United States,
reflecting this population’s diverse experiences and dynamics.
I conducted the one-on-one interviews via the online platform Zoom, allowing for
flexible and geographically diverse participation. This virtual setting allowed for including
millennials from various U.S. regions, regardless of their physical location. The choice of this
setting aligned with contemporary research practices that leverage technology to facilitate data
collection across geographical boundaries (Hesse-Biber, 2010). These interviews provided an
intimate space for participants to share their personal experiences, beliefs, and motivations,
contributing rich qualitative data to the study (Kvale, 2007).
The observations involved attending services at various Black Churches in the
midwestern United States. These in-person observations offered an opportunity to become
immersed in the church environment, capturing the dynamics, rituals, and interactions that
contribute to millennials’ engagement or disengagement. Experiencing the church context
allowed for capturing nonverbal cues, contextual factors, and unspoken dynamics that might not
emerge through interviews alone. The choice of this setting aligned with qualitative research
practices that value direct engagement with the research context to gain an in-depth
understanding (Hatch & Wisniewski, 1995).
The Researcher
I am the researcher, a 32-year-old Black man who has always been actively involved in
the Black Church. I have worked in church settings, attended church services, and currently work

54
as a consultant for a church. I studied the phenomena of millennials’ disengagement from the
Black Church through the prism of my positionality and personal experience, which provided a
distinctive perspective. I have intimate knowledge because I was raised in the church and have
remained actively involved. Because I am familiar with the environment and the participants, I
have a detailed awareness of the cultural dynamics, expectations, and difficulties in the Black
Church context.
There may be presumptions and biases that affected the study, given my history and
professional commitment in the church. One of my prejudices is the idea that the Black Church
is losing millennials because they are not treated with respect, paid fairly, or meaningfully
involved in decision-making. Because of my relationships with members of the Black Church
community, it may be assumed that my experiences and viewpoints are typical of all millennials
in this situation. Such presumptions can ignore various points of view and experiences, which
would restrict the study’s generalizability and validity.
Throughout the research, I used a reflexive method to reduce these potential biases and
assumptions (Berger, 2015). This required ongoing self-reflection on my biases and positionality
and how these might affect the research and its conclusions. I retained transparency and
guaranteed the quality of the study by openly admitting and addressing these biases during the
research design, data collection, and analysis stages. To conduct a more thorough investigation
of the problem, I also actively looked for and included people with different perspectives and
experiences (Charmaz, 2014).
I increased the credibility and dependability of the study’s results by implementing these
techniques and encouraging transparency in addressing my preconceptions and prejudices. The
study’s validity was improved by the use of reflexivity and active efforts to include a variety of

55
viewpoints, which also yielded a more thorough understanding of the variables influencing
millennials’ participation in the Black Church.
Data Sources
In this investigation, I employed a diverse array of strategies to understand millennials’
declining membership in the Black Church. This encompassed one-on-one interviews and on-site
observations, facilitating a rich and multifaceted data collection process. Utilizing this
combination of methods fostered the verification and triangulation of insights from multiple data
channels, thereby painting a thorough portrait of the factors affecting the participants’
involvement with the Black Church (Carter et al. 2014). Moreover, executing these strategies
facilitated a meticulous exploration of personal narratives, group dynamics, and situational
influences, contributing to a robust and in-depth analysis.
Method 1
One-on-one interviews conducted on the Zoom platform offered a method to gather indepth insights from millennials affiliated with Black churches in the Midwest. This virtual
approach gained prominence due to its flexibility and ability to transcend geographical
boundaries, enabling researchers to engage participants from diverse locations (Hesse-Biber,
2010). Utilizing Zoom enables researchers to contact a specific population efficiently,
overcoming logistical barriers that may hinder in-person data collection.
This virtual format allowed for conducting 15 interviews over a month, offering
participants the convenience of scheduling sessions that aligned with their commitments and
availability. This duration provided ample time for participants to reflect on their experiences
and articulate their viewpoints, contributing to the data’s depth and richness. The sequential
nature of the interviews spread over a month allowed time to build rapport with participants,

56
ensuring a comfortable and trusting atmosphere that promoted open and candid discussions
(Rubin & Rubin, 2012).
While virtual interviews offered advantages in terms of accessibility and convenience,
they also posed unique considerations. Privacy and confidentiality must be upheld to maintain
participants’ trust and comply with ethical standards (Hesse-Biber, 2010). Verbal informed
consent and a discussion of confidentiality measures before each interview are essential steps to
ensure participants’ comfort in sharing their experiences (Rubin & Rubin, 2012). The virtual
format requires technical preparedness to manage potential connectivity issues and to ensure
smooth communication throughout the interviews (Hesse-Biber, 2010). Adhering to these
considerations fosters a conducive environment for engaging in meaningful and insightful
conversations.
Participants
The participants in the one-on-one interviews were 15 millennials who had a connection
to Black churches, either by having been in church at one point or attending church at the time of
the study. This deliberate sampling strategy aimed to capture a diverse range of experiences and
perspectives while focusing on engagement with the Black Church.
Millennials are a distinctive cohort with unique values, experiences, and challenges that
influence their relationships with institutions like the church (Twenge, 2017). Targeting
millennials who have been in church previously or currently attend stemmed from
acknowledging the diversity of their experiences to understand the factors that contributed to
their engagement or disengagement from the Black Church.
Past or current church involvement was a criterion in participant selection, as it allowed
for an exploration of how individuals’ experiences with the Black Church shaped their

57
perspectives, beliefs, and motivations. Research has shown that factors like upbringing, personal
beliefs, and the church’s ability to meet spiritual and social needs influence millennials’
relationship with religion (C. Smith & Snell, 2009). By including participants with a history with
the church, the study investigated how these experiences affected perceptions and decisions
regarding continued engagement.
Focusing on 15 millennials who have had some engagement with the Black Church
aligns with the research objective of identifying factors that contribute to the church’s failure to
retain this demographic. Their insights shed light on challenges the church faces in effectively
connecting with and retaining them while providing recommendations for interventions or
improvements.
Instrumentation
The interview protocol served as a comprehensive and tailored instrument designed to
uncover the intricate factors influencing millennials’ disengagement from the Black Church
while aligning with the research questions and conceptual framework grounded in
Bronfenbrenner’s ecological systems theory. Through 12 carefully crafted questions, the
interview protocol enabled 15 participants to delve into their personal experiences, perceptions,
and aspirations in relation to the Black Church. I chose this instrument due to its capacity to elicit
rich qualitative data, allowing participants to share their narratives and perspectives in their own
words, thus capturing the complexity of their lived experiences (Rubin & Rubin, 2012).
Questions 1–3 invited participants to share their personal journeys and reflections in the
context of the Black Church. These questions aligned with the overarching research questions by
shedding light on the main factors contributing to millennials’ disengagement (Question 1), the
impact of generational differences (Question 2), and specific aspects of the church that may

58
hinder engagement (Question 3). Question 2 directly addressed how generational differences
influence engagement and retention, a focal point of the research inquiry.
Questions 4–6 delved into issues of inclusivity, communication, and technology in the
Black Church, connecting with the research question regarding effective strategies for
engagement and retention. Questions 7 through 9 addressed participants’ experiences and
perceptions of the church’s role in addressing social justice issues, community engagement, and
the broader societal impact of the Black Church. These questions directly correspond to the
research inquiry on strategies and approaches that Black churches can employ, considering
millennials’ needs and preferences (Question 3).
Questions 10 through 12 delved into Black churches’ perceived success in engaging and
retaining millennials, aligning with the research question related to the main factors contributing
to retention failures. These questions captured participants’ hopes and expectations for the Black
Church’s future, resonating with the overarching research goals and the conceptual framework of
Bronfenbrenner’s theory.
The interview protocol’s design facilitated the exploration of participants’ experiences
and perceptions and strategically aligned with the research questions and the theoretical
foundation of Bronfenbrenner’s ecological systems theory. This approach enhanced the study’s
ability to uncover the interconnected layers of influence, from individual experiences to broader
societal dynamics, thereby offering a holistic understanding of the factors impacting millennials’
engagement with the Black Church.

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Data Collection Procedures
Data collection occurred during the week, primarily during non-church hours, to
accommodate participants’ schedules and ensure minimal disruption to their regular church
activities. Each one-on-one interview was estimated to take approximately 60 minutes, allowing
sufficient time for participants to share their experiences and perspectives in-depth. Given the
geographical dispersion of participants, I conducted the interviews via video conferencing on
Zoom, utilizing a secured virtual room to ensure confidentiality and privacy.
Conducting interviews on Zoom aligns with the contemporary practices of remote
qualitative research, offering convenience and flexibility to participants who may have diverse
commitments. The virtual setting also eliminates potential barriers related to transportation and
location, thus allowing for broader participation. This approach resonates with recent trends in
qualitative research that leverage online platforms to facilitate data collection across
geographical boundaries (Hesse-Biber, 2010).
Upon scheduling interviews, I obtained their informed consent prior to data collection,
ensuring transparency about the study’s purpose, procedures, and confidentiality.
Each interview commenced with a brief introduction and rapport-building, followed by asking
the interview protocol’s questions. I adopted an active listening approach, encouraging
participants to elaborate on their responses and share personal anecdotes to capture the nuances
of their experiences.
I captured data through audio and video recordings with the participants’ consent. I
subsequently transcribed the recordings verbatim, capturing spoken words, nonverbal cues, and
emotions. Transcriptions enable a detailed analysis of the interview data, facilitating the

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identification of recurring themes, patterns, and insights relevant to the research questions (Hatch
& Wisniewski, 1995).
Conducting interviews via Zoom offered several advantages. It provided a flexible and
accessible format for participants to engage in the research, contributing to higher participation
rates (Hesse-Biber, 2010). It also accommodated the potential challenges associated with
coordinating in-person meetings, given participants’ varied schedules and geographical
locations. Lastly, the secure virtual room ensured confidentiality and privacy when discussing
personal experiences.
Recording and transcribing interviews align with best practices in qualitative research,
allowing for a thorough analysis of participants’ narratives (McLellan et al., 2003). Verbatim
transcriptions capture the nuances of participants’ responses, including tone, emphasis, and
pauses, which are essential for interpreting the meaning behind their words (Rubin & Rubin,
2012).
Data Analysis
I analyzed the interview data using a rigorous and systematic qualitative analysis
approach. The analysis began with open coding, involving a thorough review of each transcript
to identify and label initial codes representing concepts, themes, and patterns in the data (Corbin
& Strauss, 2015). This open coding developed a preliminary record that captured the diverse
range of responses and perspectives the participants shared.
Throughout the coding process, I employed constant comparative analysis to compare
new data with previously coded data to refine and deepen my understanding of emerging themes.
This iterative process ensures that each piece of data is considered in relation to the broader

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context and that the emerging themes accurately capture the diversity and complexity of
participants’ experiences.
To enhance the credibility and trustworthiness of the analysis, I employed triangulation
by comparing the emerging themes with data from other sources, such as the survey responses
and observations. Additionally, I used member checking, a validation technique involving
sharing preliminary findings with participants to ensure accuracy and resonance with their
experiences.
Method 2
The research method of observing churches in the Midwest provides an immersive and
contextual approach to understanding the dynamics of worship experiences and
millennial/member engagement with the Black Church. Through firsthand observation, I aimed
to capture the multifaceted aspects of church life, including rituals, communication styles,
leadership dynamics, and how the church interacts with its millennial members. This approach
draws from qualitative research traditions that prioritize direct engagement with the research
context to glean deeper insights and nuances (Creswell & Poth, 2017).
Observations took place over 8 weeks at churches across the Midwest, offering a diverse
cross-section of congregations and worship styles. Attending worship services, events, and
activities allowed me to experience the church environment in its entirety and understand the
physical, social, and cultural factors that shape millennial engagement (Kawulich, 2005). By
observing the interactions, participation levels, and communication patterns during worship
experiences, I aimed to uncover dynamics contributing to millennials’ engagement or
disengagement from the Black Church.

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This method helped to capture nonverbal cues, rituals, and the overall atmosphere of the
church, which may not be fully conveyed through interviews or focus groups. Through
systematic field notes and detailed records, documentation of key observations shed light on the
church’s efforts to retain millennials, the alignment of messages with millennial values, and
practices that may contribute to their disengagement. Via immersion in the church context, the
research method of observation facilitates a comprehensive understanding of the lived
experiences of millennials in the Black Church and its response to their needs.
Participants
The research involved engaging two distinct groups of participants: senior pastors and
church members of all generations in the context of Black churches in the Midwest. The
participants provided a comprehensive understanding of the dynamics surrounding millennials’
engagement and the broader church environment. This research method aimed to explore diverse
perspectives and viewpoints.
Senior pastors play a central role in shaping the church’s vision, leadership, and strategies
(Beeley, 2012). Church members of all generations, including millennials, represent a diverse
cross-section of the congregation. Their participation offered insights into their experiences,
beliefs, and perceptions of the church’s efforts to retain millennials. By involving members from
different generations, the study captures the interplay of values, communication styles, and
expectations that can impact millennials’ engagement. Examining these perspectives can reveal
shared concerns, areas of alignment, and generational disparities that influence the church’s
ability to retain millennials.

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Instrumentation
The instrumentation for the observations was a form specifically designed for recording
detailed field notes during the church visits. This observation form served as a structured
template to systematically document various aspects of the worship experiences, interactions,
and millennial/member engagement in the context of the Black Church. The form included
sections to capture qualitative data, such as physical surroundings, sermon themes,
communication styles, and participation levels, offering a comprehensive snapshot of the church
environment.
The observation form aligns with qualitative research traditions that emphasize detailed
and accurate field notes to capture the nuances of the research context (Emerson et al., 2011). By
structuring the notetaking, the form ensured that I consistently documented elements related to
millennials’ engagement, communication patterns, leadership dynamics, and overall church
atmosphere across different observations. The structured nature of the form also aided in
organizing the data for subsequent analysis, facilitating the identification of recurring themes and
patterns (Braun & Clarke, 2006).
This observation form enhanced the rigor of the data collection process by guiding my
attention to key aspects of the church environment that contribute to millennials’ engagement or
disengagement. The systematic recording of field notes using the observation form enabled me to
maintain a focused and organized approach while capturing the richness of the observed
experiences with the Black Church.
Data Collection Procedures
The data collection procedures for the observations entailed attending worship services
and events at various Black churches in the Midwest. During these visits, I employed the

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observation form to capture detailed field notes encompassing a range of elements, including
physical environment, rituals, communication patterns, and the level of engagement. The notes
were recorded in real-time to ensure the accuracy and immediacy of observations.
Each church visit involved immersion in the worship experience, actively engaging with
the atmosphere, rituals, and interactions among attendees. I noted sermon themes, the style of
communication, millennials’ engagement, intergenerational interactions, and elements that
reflect efforts to address millennial concerns. The observations spanned multiple visits across
different churches, facilitating the gathering of diverse perspectives and practices.
The structured nature of the observation form guided the data collection, enabling focus
on key elements aligned with the research objectives. The observation form served as a
consistent tool to ensure comprehensively capturing aspects related to participants’ responses. By
engaging in multiple visits across various churches, I aimed to gather robust data that represented
the complexities of millennial/member interactions in the Black Church context.
Data Analysis
The observation data analysis involved a comprehensive and systematic examination of
the field notes. The analysis followed qualitative research principles and entailed a rigorous
process of coding, pattern identification, and theme development (Braun & Clarke, 2006). The
objective was to distill meaningful insights regarding millennials’ engagement, communication
dynamics, and the overall church environment in the Black Church context.
The initial step in the data analysis involved transcribing and organizing the field notes.
These verbatim transcripts of the observations served as the primary data source for analysis,
allowing for a detailed exploration of the observed behaviors, interactions, and rituals. I reviewed

65
the transcripts multiple times to immerse myself in the data and identify recurring patterns,
unique occurrences, and noteworthy moments in the church environment (Charmaz, 2014).
Validity and Reliability
To ensure this study’s validity and reliability, I implemented rigorous strategies aligned
with the research questions, Bronfenbrenner’s theory, participant selection, sampling, instrument
development, data collection, and data analysis. These strategies were aimed at enhancing the
findings’ credibility, trustworthiness, and robustness.
Alignment With Research Questions and Conceptual Framework
I maintained alignment between the research questions, conceptual framework based on
Bronfenbrenner’s theory, and all stages of the study. This alignment guided the development of
interview protocols and observation guidelines, ensuring that data collection and analysis
consistently addressed the central themes and dimensions outlined in the theory (Morse &
Richards, 2013).
Site and Participant Selection
The selection of Black churches in the Midwest and the involvement of senior pastors
and church members from various generations was intentional and purposeful. This strategy
enhanced the study’s ecological validity, allowing for a diverse range of perspectives and
experiences that resonate with the broader context of the Black Church (Morgan, 1996).
Instrument Development
I developed interview protocols, conceptual framework, and observation guidelines
meticulously, aligning with the research questions and objectives.

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Credibility and Trustworthiness
Data collection strategies involved engaging participants through one-on-one interviews
and observations to provide comprehensive data from different angles. Triangulating the data
increased the depth and breadth of insights, enhancing the study’s overall validity (Charmaz,
2014).
Data Analysis
Utilizing thematic analysis, I undertook a process of coding and theme development, a
strategy that facilitates the identification of recurring motifs and linkages in the data and fosters
the cultivation of insights and nuanced understandings (Clark & Braun, 2013). This approach
allowed for ongoing refinement and deepening of analysis, enabling a comprehensive
exploration of the underlying structures that govern the dynamics in the data. Prolonged
engagement in the research setting and maintaining an audit trail of decision-making contributed
to the trustworthiness of the findings (Shenton, 2004).
By systematically implementing these strategies, I aimed to maximize the validity and
reliability of the study’s findings, providing robust insights into the dynamics surrounding
millennials’ engagement with the Black Church and contributing to the broader understanding of
this phenomenon.
Ethics
As the researcher, I had a fundamental ethical responsibility to ensure the well-being,
rights, and dignity of the human participants involved in my research. To uphold ethical
standards, I adhered to a comprehensive approach that covers informed consent, voluntary
participation, confidentiality, data recording permissions, and data security.

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Informed Consent
Prior to engaging participants in interviews, I provided them with detailed information
about the research objectives, procedures, potential risks, benefits, and their rights as
participants. I presented this information in a written consent form, ensuring that participants
understood what was expected of them and what they could expect from the research process.
Voluntary Participation
Participants must engage in the research voluntarily, without coercion or pressure. I
emphasized that participation was entirely voluntary and that participants had the right to
withdraw at any point without consequences. This approach respects participants’ autonomy and
freedom to choose their level of involvement.
Confidentiality
To protect participants’ confidentiality, I ensured that all data remained anonymous and
confidential. I used pseudonyms instead of participants’ real names and omitted identifying
details in my reporting. Additionally, the informed consent form stated that participants’
identities and responses would be kept confidential, and the data would only be used for research
purposes.
Data Recording Permissions
Prior to any data collection, I sought explicit permission from participants to record
interviews. This consent was documented in the informed consent form, and participants could
decline recording. This approach ensured transparency and respect for participants’ preferences
(Rubin & Rubin, 2012).

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Data Storage and Security
I stored the data, including audio and video recordings, transcripts, and field notes,
securely on encrypted devices and password-protected files. Only authorized personnel had
access to the data. These measures helped prevent unauthorized access and maintain the privacy
of participants’ information. By adhering to these ethical principles and practices, I aimed to
ensure the protection, respect, and dignity of the human participants involved in the research
while generating insights into the complex issue of millennials’ engagement with Black
churches.
Limitations and Delimitations
As with any research endeavor, this study had both anticipated limitations and
delimitations that shape the scope, focus, and interpretation of the findings. These limitations and
delimitations arose from specific choices regarding the research design, methods, and
boundaries. Regarding participants’ truthfulness and bias, one potential limitation was the
reliance on participants’ truthfulness and the possibility of bias in their responses. Participants
might have provided socially desirable answers or withheld sensitive information, which could
have diminished the data’s accuracy. In terms of recall bias, participants may have had difficulty
accurately recalling past experiences or may have provided incomplete information when
discussing their personal history with the Black Church (Patton, 2015).
Regarding representativeness, the participants might not fully represent the diversity of
experiences and viewpoints in the broader population of Black churches and millennials. The
findings are not generalizable to all contexts and groups.
The delimitations pertained to sample size, research setting, conceptual framework, data
collection methods, researcher bias, and temporal context. The choice to engage a specific

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number of participants for interviews and observations is a delimitation (Simon & Goes, 2013).
While this choice ensured an in-depth analysis of the participants’ responses, it might not have
captured the full range of experiences and perspectives in the Black Church community (Braun
& Clarke, 2006). The focus on Black churches in the Midwest limited the generalizability of the
findings to other geographic regions. The local context and cultural nuances might influence the
research outcomes (Charmaz, 2014). The study’s reliance on Bronfenbrenner’s theory to analyze
the findings may lead to the omission of other potential factors influencing millennials’
engagement (Creswell & Poth, 2017). The theory’s applicability may vary across different
contexts and situations. The interviews and observations provided rich qualitative data but might
not have captured the full scope of quantitative data that could complement the study’s findings.
Despite efforts to mitigate biases, my background and preconceptions could have influenced data
interpretation and analysis. Reflexivity and transparency were important in acknowledging and
managing potential biases. The study’s focus may have excluded historical trends or future
developments that could shape this population’s perceptions and engagement.
In conclusion, this study’s limitations stem from factors beyond my control, while its
delimitations are intentional choices made to ensure focused and meaningful research.
Acknowledging these limitations and delimitations is essential for a nuanced interpretation of the
findings and understanding the study’s potential impact and implications.

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Chapter Four: Findings
Black churches serve as foundational institutions in the African American community,
possessing legacies of empowerment, political engagement, and cultural contributions. They
currently confront an escalating dilemma in their inability to effectively involve millennials,
leading to a decline in the number of millennials who are members. Gaining a comprehensive
understanding of this predicament is of utmost importance, as these churches face the potential
consequence of losing connection with the communities they strive to assist if they cannot
maintain the succeeding generation.
I conducted interviews with a range of Black millennials who indicated a fundamental
reluctance to embrace change is at the heart of the current generational divide. Although Black
churches are bound to traditional values, their reluctance to adjust hinders their ability to
understand and respond to the changing societal norms and realities that millennials encounter.
There is a prevailing presence of judgmental attitudes, where lifestyle choices are unilaterally
condemned, pushing away churchgoers who crave compassionate understanding. Hypocrisy is
seen when leaders advocate for standards that they do not uphold, hence fostering cynicism
rather than integrity.
This inflexibility reflects the generational divides in values and communication styles.
The manifestation of condescension and narrow-minded perspectives toward relationships or
gender identities indicates that the issue extends beyond simple superficial preferences in
musical styles. Millennials prioritize meaningful conversation and recognition of other
viewpoints, which are integral to their belief systems. They often encounter resistance due to
rigid ideologies and a lack of openness, giving rise to obstacles beyond mere dress codes or the
sequence of worship services that many churches idolize.

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The interviews and observations indicated that there is still hope, as several churches
exemplified methods to remain relevant by showing compassion, embracing inclusivity, and
utilizing technology to make traditional teachings more relatable in the present environment.
This encompasses tackling societal challenges like injustice and mental health in addition to
individual devotion. The Black Church may adapt its culture while maintaining its doctrinal roots
through a well-balanced and individualized approach to participation.
Ultimately, both obstacles and progress must be understood to ensure long-term success.
Although it is not anticipated that Black churches will relinquish their long-established beliefs,
their reluctance to adapt to diverse ways diminishes their liveliness and representation in the
community. Reconciliation can be achieved by actively listening to millennials’ spiritual needs
without passing judgment. The heritage now rests in their hands, making it an existential
mandate for them to retain it.
Demographics
I interviewed 15 individuals, all from different backgrounds and denominations. Eight
were male, and seven were female. Their ages ranged from 28 to 41, with an average age of 34.
The most common church affiliations were nondenominational at 31% (5 people), followed by
Baptist at 25% (4 people), Apostolic at 19% (3 people), Church of God in Christ (COGIC) at
13% (2 people), and Missionary Baptist at 6% (1 person). One person had no religious
affiliation. Sixty percent (9 people) were involved in some kind of ministry at their church. Of
those serving in ministry, common roles were minister (13%, 2 people), associate minister (13%,
2 people), production (7%, 1 person), music ministry (7%, 1 person), events/children’s ministry
(7%, 1 person), greeter (7%, 1 person), singles ministry (7%, 1 person), women’s ministry (7%,
1 person), new members ministry (7%, 1 person), prayer ministry (7%, 1 person), pastoral staff

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(7%, 1 person), and healthcare ministry (7%, 1 person). Forty percent (6 people) were not
serving in any ministry role in their church at the time of this study. The most participation was
with nondenominational and Baptist churches. There is ample diversity of ministry involvement
among those serving.
Table 2
Participants
Name
(pseudonym) M/F Age Church affiliation Serve in ministry
John Male 28 COGIC Minister, outreach team lead
Brian Male 40 Missionary Baptist Not currently serving
Alexander Male 28 Baptist Associate minister
Corey Male 34 Nondenominational Not currently serving
Elijah Male 35 Baptist Associate Minister
Derrick Male 31 COGIC Music, minister, youth bible study
Anthony Male 32 Nondenominational Production
Robert Male 40 Nondenominational Not currently serving
Jennifer Female 39 Nondenominational Not currently serving
Teresa Female 41 Apostolic Greeters, singles, healthcare
Daisy Female 32
Missionary Baptist Music ministry, events, children’s
ministry
Mary Female 29 No affiliation No affiliation
Paula Female 40
Apostolic Hospitality, singles ministry,
women
Heather Female 38 Nondenominational New members, prayer, pastoral
Amber Female 38 No affiliation No affiliation

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I visited a diverse group of churches in several midwestern states. In Michigan, I attended
services at five different churches, including rural, urban, and suburban congregations, as well as
a range of denominations such as Baptist, Pentecostal, and nondenominational. The research led
me to three additional Indiana churches specialized in areas like multi-site churches and church
plants. I observed worship services at two prominent Ohio megachurches with over 2,000
weekly attendees. To complete my midwestern church visits, I attended five ethnically and
economically diverse churches throughout the metropolitan Chicago area to gain localized
insights. Over 2 months, I gathered field data by participating in worship services at 16 different
Midwest churches spanning a cross-section of church demographics, structures, and ministry
focuses (Table 3). This experiential research provided insight into modern church dynamics.

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Table 3
Observation Settings
Church name (pseudonym) Population Location
Harbor Church 500 Michigan
Promise Baptist Church 500 Michigan
Grace Community Church 300 Michigan
Abundant Grace Church 3000 Michigan
Completing Church 2000 Michigan
Faith Apostolic Church 2000 Indiana
Morning Star Church 5000 Indiana
New Horizon Church 700 Indiana
Gospel Church 8,000 Ohio
Global Church 10,000 Ohio
Apostles Church 5,000 Illinois
Lakeside Apostolic Church 150 Illinois
Believers Church 4,000 Illinois
Mountainside Church 6,000 Illinois
Community Church 25,000 Illinois
Research Question 1: What Are the Key Factors That Enhance the Engagement and
Retention of Millennials Within Black Church Congregations?
The interviews revealed several factors for increasing millennial participation and
sustained involvement in Black churches. Authentic, relatable leadership is key, as millennials
desire transparent and humble pastors who lead by example. Embracing diversity and inclusion
also emerges as essential, as rigid cultural norms around identity and relationships have alienated
young adults seeking welcoming spiritual communities. Providing opportunities to build
community beyond Sunday services through small groups, outreach initiatives, and spaces for

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mentorship and spiritual growth is equally important. Effectively incorporating technology into
communication and programming speaks to how millennials engage with the world. Addressing
real-life concerns like mental health openly rather than with judgment is also key.
Relatable and Transparent Leadership
Relatable leaders who connect with millennials’ experiences are vital for retention. As
John shared, “The answer has always been to millennials to pray about it, pray about it, pray
about it rather than substantively supporting us dealing with complex modern issues.” Leaders
displaying openness about their own struggles are valued. Jennifer stated, “Leaders being able to
empathize and meet people where they are is very important to me. Judgment is what takes them
away from the church.” Millennials also want leaders focused on collective progression: “We are
turned away by lack of progression. … We want to see some movement. We want to see some
change!” Relatability includes leaders embracing more casual and progressive traits aligned with
millennial culture rather than rigid expectations of leadership appearances and behaviors rooted
in tradition.
Transparent leadership builds the trust and connections essential for engagement. Brian
asserted, “As millennials, we are very transparent, and we can kind of read the room. One thing
that we don’t like is either being lied to or there not being a level of transparency.” He noted
seeking honest conversations, even on taboo topics. Transparency around decision-making and
resource allocation prevents assumptions of self-serving interests. Exposure to hypocrisy and
abuses via social media means integrity is now important for sustained millennial participation.
Servant leadership focused on collective progression over self-promotion also resonates.
Teresa emphasized, “God’s house is not just it. I think the generation before us, in some type of
way, entangled their identity in the church because maybe, you know, that’s all they could be.”

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Conversely, millennials connect with pastors who uplift others’ gifts and foster intergenerational
development through mentorship. Leaders concerned with enriching others display love aligning
with Christ’s teachings. Alexander stated, “Empathy is important. … Love is huge. … We can
tell when their pastor or leader truly cares for them and loves them.” Such care for members’
holistic well-being offers a model for servant leadership.
In contrast, authoritarian attitudes, superiority claims, and judgment repel millennials
seeking communal progression through spiritual guidance. Daisy explained that rigid stances
communicate “I am not wise because of my age” while dismissing valuable perspectives from
younger generations. Resistance to openness, change, or collaboration strangles church evolution
needed to uplift shifting cultural experiences relevant to millennials. Prioritizing dogmatic
control over supportive, nurturing cultivation of collective spiritual growth fails to nourish young
adults’ connections with Black churches.
Address Relevant Social Issues Openly
Authentically addressing social issues relevant to millennials’ justice values increases
engagement. Corey explained that broader societal involvement drove past Civil Rights
Movement connections with Black churches. However, Mary found that “our church has been
absent. … Only if the church was closely connected in some way to social issues.” Elijah shared,
“The church doesn’t evolve. … The church refuses to evolve with time. That’s why we went
from the Old Testament, the New Testament. Stagnancy shows irrelevance.” Embracing spiritual
evolution through applying teachings to current social problems affecting members nurtures
millennials’ continuity.
Discussing the real-world concerns that millennials face individually provides
engagement pathways that are absent when solely condemning behaviors. As Paula proposed

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regarding sexuality, “Sexuality is viewed differently today. Teach me how to process the views
of the world versus the views of the Bible.” Disconnection emerges when “the answer is just
pray about it,” stated Derrick. Concrete problem-solving aligns with millennials’ solutionsfocused mindsets better than vague spiritual bypassing. Many interviewees explained social issue
avoidance via claims of politicization rationalizes silence and evades opportunities for social
responsibility mobilization. Sanctimonious distancing only estranges generations. Enacting
spiritual teachings on empathy and unconditional acceptance provides engagement avenues.
Inconsistency around which issues disturb church peace reflects arbitrary gatekeeping for
power preservation, not gospel principles. Weaponizing spiritual ethics to condemn already
marginalized groups while excusing failures by insiders exhibits entitlement distinctly repellent
to millennials rather than humble leadership prioritizing community enrichment.
The central role Black churches assumed during the Civil Rights Movement demonstrates
their influence in tackling society-level change around social issues. Restoring commitment to
challenging institutional injustices and providing sanctuary for orthogonal spiritual seekers alike
allows upholding spiritual calls to action over convenience and comfort. Walking the walk
attracts millennials.
Embrace Diversity and Inclusion
Accepting diverse identities and experiences is paramount for millennial retention.
Heather shared her belief that adaptability is key: “More than one truth can exist in a space and
function. … More than one identity can exist in the space and function, even in the church.”
Judging based on narrow existence interpretations contradicts spiritual teachings to “lead from
love” centered on compassion. Gatekeeping rigid standards of legitimacy “takes them away”

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when core gospel messages revolve around an unconditional embrace of all people. Diversity
fundamentally aligns with pursuing justice and liberation.
Weaponizing faith principles to protect a status quo incompatible with Christlike
tolerance repels millennials. Anthony explained that lack of diversity limits relatability:
“Typically, you have a group of people who grew up in a place, and they’re still there. … It’s not
very diverse and inclusive.” Hypocrisy emerges when the same churches depend on
marginalized groups’ gifts, such as when tasking “the gay men … to be the choir director” while
condemning their identities. Such selective exploitation exhibits antithetical intentions, not an
absent capacity for diverse coexistence.
Sexuality diversity exclusion spotlights church progressiveness around identity
differences, contrasting with progressive millennials. As Heather shared, “The Black church
doesn’t accept them for them, and they feel as though praying it out works. Bringing about some
type of change work[s] and not accepting them for what God created them to do.” Inflexibility
interprets spiritual incongruence with social developments as irredeemably threatening. Failing
to recognize that God’s grace can manifest diversely erodes credibility around intractable
attributes central to personhood, like sexuality.
Likewise, ethnic/racial diversity illustrates stunted growth. Robert, from a mixed
denomination, noted how “on our European Caucasian side,” churches pursue political issues,
unlike Black churches, signaling identity rifts limiting solidarity. Multicultural leadership
diversity provides engagement pathways that are absent when cultural representation narrows.
Embracing diverse constituency strengths empowers organizational dexterity to shift alongside
societal progressions.

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Rejecting diversity damages moral legitimacy and practical relevance; teaching inclusion
is power while exclusivity protects it. As church history has repeatedly demonstrated, the gospel
gifts needed for particular eras arrive through unexpected voices from marginalized advocates.
The next generation of visionaries for Black Church evolution likely arises from the periphery
and not from dynastic rulers. Heeding their messages volunteers promising pathways for
sustaining community relevance.
Opportunities to Serve the Broader Community
Channeling passions for service and justice into community outreach sustains millennial
participation. John emphasized service, stating that churches that fail to progress beyond selfpreserving insularity repel cause-oriented millennials. Amber shared, “People are very
independent, right? so, the lack of inclusivity in our church leads to the culture death and
migration of millennials leaving the church.” Outreach offers purpose by activating gospel
teachings on collective responsibility.
Organizing programs, activities, and ministry groups involving social issues millennials
care about provides retention pathways. As Brian proposed, “We need more programs centered
around inclusiveness.” Troubles facing surrounding communities persist regardless of insular
church culture; addressing challenges unites spiritual vision with pragmatic realities.
Collaborating with other local entities multiplies church impact. Partnership nurtures
sustainability while ensuring knowledge of evolving issues to guide support. Bonding across
churches cooperatively invests in the broader religious community’s welfare beyond individual
self-interests. Developing the next generation of leaders for ministering through communal
servitude is accelerated through youth engagement programs. Continuity relies on imparting

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purposeful functionality to emerging stewards. Investing in millennial discipleship for
shepherding church endurance is essential.
Insulating churches as refuges from societal issues teaches detachment, whereas
modeling spiritual citizenship through goodwill outreach enacts belonging. Jennifer emphasized
that “community enhancement epitomizes living gospel principles.”
Research Question 2: How Do Shared Values, Beliefs, and Cultural Experiences Across
Generations Influence the Active Participation and Prolonged Involvement of Millennials
in Black Churches?
The interviews revealed gaps in aligned values, beliefs, and cultural experiences between
church leadership and millennials, hindering sustained engagement from young adults. Rigidity
around traditions versus adapting to current societal realities emerges as a key barrier. While
teachings remain cherished, strictly enforcing customary practices makes churches seem
irrelevant and inactive regarding contemporary issues. Legalism and judgmental attitudes also
discourage authentic participation as millennials desire space for complexity not afforded
through unilateral condemnations. Resistance to shifting power dynamics and norms around
gender, sexuality, and expression further distances millennials who seek compassionate
inclusion. Differing communication preferences, especially involving technology, limit
generational relatability. Overall, inflexibility across these domains constrains shared
understanding and the sense of community needed for millennials’ active participation. Updating
perspectives to support young adults’ pursuit of spirituality aligned with modern cultural
experiences appears vital for prolonging intergenerational involvement.

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Hypocrisy and Judgmental Attitudes
Double standards around acceptable behaviors between church leadership and laity
emerged as barriers to authentic millennial participation. Daisy shared, “As soon as the unwed
woman gets pregnant, she’s sat down from serving. … You know, somebody should be having a
heart-to-heart conversation with her.” Imposing punitive measures for actions quietly tolerated
by insiders exhibits entitlement, corrupting spiritual authority. Such hypocrisy erodes the
integrity essential for prolonged investments.
Elijah explained strident judgment for lifestyle choices as evading “a place for all people”
slogans disseminated. Alienating any seeking spiritual nourishment contradicts the gracious
unconditional embrace of divinity communicated through the gospel. Weaponizing faith to assert
superior belonging cultivates vanity over spiritual pluralism. Sidestepping full responsibility for
the harm caused by such selectively leveraged condemnation sustains disjointed leadership
credibility among justice-focused millennials. Integrity around aligning elevated institutional
influence with spiritual teachings is required.
Transparency around decision-making processes emerges as equally necessary for
nurturing communal alignment and participant trust. Adhering to autonomous determinism
without explanation erodes group connectivity essential for cooperative functions grounded in
unified objectives. Overall, rigidly weaponizing principles breeds fear and control over groups
lacking voluntary commitment. However, micromanaging conformity increases the surveillance
needed to sustain coercion. Prioritizing the earning of community dedication through
accountability and offering grace and support fosters spiritual security.

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Tradition Versus Adaptation and Evolution
Inflexibility in adjusting long-held traditions to align with shifting cultural experiences
emerged as an engagement barrier across interviews. Mary explained, “The Constitution doesn’t
evolve with society. The Bible was written where it shows evolution.” Teaching applications
must relate to followers’ contexts. Rigidity reading sacred wisdom through unmovable legacy
lenses gap from ever-changing modern realities requiring updated interpretations.
Also highlighted is progression frustration when change efforts provoke pushback, even
from younger members, not just elderly members. Infighting stagnancy reflects internalized
oppression syndromes undermining liberation principles. Transferring institutional purpose away
from constituent enrichment toward self-replicating stability betrays the bold flexibility that
enabled the Black Church to leap through prior sociopolitical flashpoints when servant
leadership risked security for righteousness.
Robert explained how deadlocked power dynamics stymying participatory advancement
lead ambitious millennials who realize their development pathways terminate in closed role
ceilings to migrate to other church homes. Static structures signal climate thresholds capping
ascension gradients before upper echelons, restricted by nepotistic gatekeeping. Limits imposed
via mythical holy decrees against intergenerational succession planning concentrate influence
among a narrow few rather than allowing meritocratic ascension pathways preparing incumbents
for ministerial duty.
Revelations about exploitative abuses of trust by leadership seeking unilateral control
sabotage their credibility. Willful avoidance of perpetuating spiritual community guidance
transferred lovingly between generations drastically detaches proposed functionality.

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The sustained resonance producing lasting reverberations revealing timeless scriptural
wisdom relies on cross-generational successive stewardship. Regular rejuvenation through
updated framing and principled application prepares teachings for powerful reverence inside
emergent cultural moments. Rigidity calcifying knowledge gifts into weaponized rules for
securing compliance over freely given devotion degrades their value. Churches seeking divine
truth must practice Spirit-guided adaptation.
Communication Styles and Use of Technology
Preferences around communication platforms and engagement approaches emerge as
sources of tension, reducing sustained millennial participation. Interviewees emphasize church
digital literacy and technology proficiency as baseline expectations aligning with tech-integrated
millennial lifestyles met unevenly across churches. Leveraging digital tools with intention allows
relationship-building at millennials’ pace and in their preferred domains while displaying
contextual understanding and easing identification—prerequisites for enduring investments.
Corey noted gaps in receptivity to feedback, particularly across authority gradients,
hampers transparent development needed for communally aligning around steady progression:
“Leader got so obsessed with rebuking people that it became more about how good you can tell
somebody off instead of correcting the behavior.” Defensiveness to constructive criticism risks
stunting collective growth.
Insufficient response agility around dynamic scheduling needs and passive
disengagement monitoring often repels time-constrained, cause-oriented millennials surrounded
by competition for attention and allegiance. Rigidity, once tolerated, condones dismissing
digitally immersed millennials’ experiential pace as undeserving of accommodation.

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Heather noted a lack of holistic spiritual development balance beyond surface-level
momentary celebration absent the depth sustained through challenges encountered. Depth
perpetually revitalizing connection to heritage and purpose offers empowerment, transcending
fleeting happiness.
Modernized engagement recognizing millennials’ cultural embeddedness is required for
the Black Church to resonate with relevancy. Providing flexible structures accommodating
varied growth needs empowers personalized spiritual support. Integrating digital domains for
accessibility and agile coordination nurtures durable devotion.
Research Question 3: What Are the Successful Strategies and Approaches That Black
Churches Have Utilized to Effectively Engage and Sustain the Participation of Millennials
in Their Communities, Taking Into Account Their Specific Needs and Preferences?
Black churches have implemented various successful strategies to better engage
millennials in their faith communities. Many have embraced modern technology and social
media platforms to connect with tech-savvy younger generations. For instance, several of the
large nondenominational megachurches I attended integrated multimedia into services through
video testimonials and dynamic graphic presentations. This innovative audiovisual component
resonated with visiting college students I overheard who felt it created an immersive worship
experience.
Technology
While technology cannot replace the spiritual nourishment of gathering in sacred spaces,
it promotes church bonds alongside occasional encounters as a fully integrated extension rather
than an alternate realm. Streaming worship bridges physical distances, and social media
multiplies discipleship networks, platforming crowdsourced inspiration. Technology, at best,

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amplifies through accessibility, never substituting but diversifying conduits for consecration to
flow through.
Practically, this manifests through digitizing facets of church life without losing personal
touch: video testimonies making issues relatable, graphics and multimedia immersing attendees
in full-sense experience, apps and forums enhancing continuous community beyond weekly
services. The aim remains to elevate participation diversity, embracing both familiar and
innovative mediums. Careful integration balancing intimate moments with scale preserves what
sacred embodiment teaches while maximizing inclusion nobody should sacrifice for lack of
physical access.
At its heart, technology offers tools to pry open ecclesial doors once privileging
proximity over more who would seek. The template of tabernacles and temples as centralized
hubs for encounters must expand to meet modern sojourners wherever they wander. If a church
constitutes community beyond buildings, virtual dimensions accelerate its reach exponentially.
God has always stood ready to rush into spaces, hearing earnest cries for connection, and digital
doors pose no barriers when knocked upon in faith. Black churches unlock an awaiting promised
land when they traverse emerging landscapes bearing eternal welcome deeper and wider than
sanctuaries built by human hands.
Tailored Programs
Some Black churches have adjusted their programming to be more relevant to the issues
and interests of millennials. One nondenominational church I visited in an urban Chicago
neighborhood offered mentoring programs specifically catering to young entrepreneurs in the
area looking to launch startups. This practical, career-focused initiative gives purpose and
meaning to many local young adults struggling with high unemployment rates.

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Programming calibrated to modern realities conveys care, meeting people amid presentday struggles. Where rigid traditions prescribe support in modes alienating modernity’s
complexities, targeted initiatives translate the gospel’s ongoing good news into recipients’ heart
languages. The seeds yet land on good soil.
This translates to entrepreneur mentoring guiding local economic mobility, connecting
spiritual truths to temporal transformations. It could appear through support fellowships for
youth navigating non-traditional relationships or career paths, helping apply liberatory teachings
to expanding freedom and belonging. Tailoring through specificity rejects notions that one-size
solutions should fit all; bespoke designs for niche subcommunities enable whole-person support,
matching faith to the full human experience.
At the core lies acknowledging spiritual growth intrinsically interlinked with social
conditions, not countering them. Churches compartmentalizing ministry as only Platonic
idealism detached from life’s mundane realities will speak past those needing boots-on-theground companionship applying sacred teachings in streets familiar. Giving customized
assistance honoring context collapses false divisions between spirituality and society toward
community continuity.
The gospel itself models incarnational specificity, abandoning heavenly comfort to dwell
amid human struggles as they manifest not in abstract but embedded social realities. Adapting
this approach cements relevance amid shifting times not through chasing superficial trends but
by sincerely empowering people where they stand. When Black churches shape ministries
speaking to emerging challenges around economy, identity, and more through unconditional
service support, the good news once again takes flesh to redeem life’s brokenness through the
Word, molding truth to meet all listening ears.

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Intergenerational Bonds
A key factor that retains millennials is developing strong cross-generational bonds in the
church community. Several churches I attended across Indiana facilitated regular
intergenerational activities, from choir performances to community service outreach projects,
which foster meaningful relationships between older and younger members. One Indiana church
had weekly home group meetings where college-aged members could have heartfelt discussions
about applying faith to current challenges with supportive multi-age congregants.
Intergenerational connectivity is pivotal for sustaining engagement because the
relationships nourish souls across divides. Retention hinges not on gimmicks or topical
programming but on genuine care and sharing struggles common to all. Such welcoming
acceptance proves increasingly rare for isolated young adults; its power cannot be overstated
when manifested authentically.
Likewise, empathy flows both ways in communities centered on discipleship rather than
demographic categories alone. College students in home-group dialogues, for instance, offer
wisdom charting modern complexities that can expand rigid outlooks. Younger adherents
elsewhere pioneer innovative outreach when handed the leadership reins, and their organizational
development benefits whole communities. Just as their zeal needs tempering through lived
experience, entrenched perspectives require the facelift encountering fresh thinking imparts.
Continual renewal springs from such fertile cross-pollination.
Ultimately, the challenges arising from fractured relationships simply recreate in subtler
forms where division persists. Generations recognizing their shared fallibility and sacred worth
can extend grace questioning rather than correcting, listening ahead of asserting. Such humility
opens space for mutual transformation, whereas pride demands conversion only flowing

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downstream. For Black churches predicated on emancipation, internalizing the freedom Gospel
teachings promise requires eliminating constraints on who manifests truth and power’s
sanctifying fire. All bring kindling when gathered in its light.
The keys remain openness and interdependency, virtues that pave rare common ground.
Judgment strains human bonds; unconditional love alone expands them. Regular
intergenerational exchange rooted in love’s regenerative power stands poised to redeem what
politics or short-term gimmicks cannot. Relationship proves the furnace where stagnant faith
reignites when stoked by shared hopes.
Updated Policies
While upholding foundational tenets of the faith, some Black churches have relaxed
policies on issues like dress codes to reduce barriers to entry for new generations. For instance, a
nondenominational church plant I attended did not mandate suits or prohibitive formalwear but
maintained a come-as-you-are acceptance that made millennials feel welcomed rather than
judged. This atmosphere of openness enabled deeper gospel conversations and participation.
Policy reviews symbolize more than superficial reforms; they reveal a willingness to
challenge assumptions, narrowing full participation along demographic lines. Rigidity reads as
control, not care, for young nonconformists, prioritizing assimilation over belonging. However,
modest accommodations lowering superficial barriers matter and send signals that all souls
deserve saving.
Likewise, weighing traditions’ origins and applications separates principles from
preferences coded to exclude. Long debates on sacred versus social norms yield little without
structural changes. Continual discomfort serves the Spirit more than defending comfort zones.
Relaxed strictures on attire or language clear underbrush for deeper relationships rather than

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undermine doctrines; they convey basic acceptance many yearn for before trusting deeper
revelation. Gentler entry points lead to downstream rivers if met without judgment.
Of course, surface touches alone cannot be sustained without an authentic spirit
animating them. However, visible policy shifts reduce speed bumps, so seekers travel farther.
They also model institutional humility, a rare currency granting patience when hearing hard
truths. Ideological conversions happen slowly, yet demonstrating openness to meet people where
they are speeds up the pace. Updated rules repealing restrictive mores make space for modern
Pentecost where dogged rigidity repels. The wind yet blows fresh upon all called by Christ’s
loving insistence. When churches signal, through policy, that all find welcome within, prodigals
peering inside see a feast laid just for them.
Specialized Groups
To reach specific millennial demographic groups, some Black churches have honed
specialized ministries. One Chicago church assisting area immigrants had a vibrant youth
fellowship for its second-generation members that ingeniously fuses worship songs and liturgy
from their homeland with contemporary stylings. Additionally, a multi-site church expanding
into Latino neighborhoods launched a parallel Spanish-language campus targeting bilingual
millennials.
Targeted engagement strategies confirm every subcommunity in God’s mosaic merits
customized nurturing. What broader programming overlooked in homogenizing varied
experiences, tailored inclusion initiatives addressed. Specialized groups welcome distinctly - no
longer asking people to check their cultures at the door but celebrating them as assets.
This looks like fellowship singing in immigrant youth’s heart languages, thus bridging
old and new homes. It resembles multi-ethnic campus launches matching neighborhood

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demographics. At the core lies affirming all fully belong, that people need not contort themselves
to fit normalized molds not made in their image. Specialization signals that no monolithic mode
alone manifests faithful pursuit. Christ’s incarnation sanctified infinite expressions of truth
through standing with people where they stand.
If Black churches want to stand the tests of time, they must let go of claims to one
expression of faith eclipsing all others. A gospel of liberation cannot cage the liberation stories
still unfolding uniquely across humanity’s spectrum. The door to relevance opens inward, in
uplifting marginalized voices, amplifying seemingly small fellowships that seed larger inclusion.
The church exists not to replicate itself uniformly but to multiply through each follower’s
ministry and every language and medium that love permeates. Their salvation rings clear as bells
when all hear its song resonate in their native tongue.
Balanced Integration
While adjusting approaches to better attract millennials, Black churches must balance
innovation and preserving tradition. The most effective model I witnessed was an apostolic
congregation where older members continued beloved legacy practices like traditional gospel
choirs and revivals as newer millennial members introduced virtual small groups and social
justice initiatives. This symbiotic integration of generations produces an enriching,
multidimensional church home.
Black churches developing customized strategies to meet the next generation where they
are, whether through technology, tailored programs, intergenerational bonds, updated policies,
specialized groups, or balanced integration, are most effectively engaging millennials in their
faith communities for the future. This encompasses the range of efforts I witnessed across the
midwestern churches I attended.

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Balance bends not by assimilating all cultural expressions into a singular mold but by
braiding varied experiences into a collectively stronger tapestry. Where fragmentation fractures
communities, bifurcating along demographic lines, interwoven diversity enriches all through
equitable contribution. The key lies in reciprocal empowerment.
Practically, this manifests through symbiotic collaborations between generations and
identity groups, each leading initiatives that align their gifts and priorities with the broader
body’s needs. Rather than segmenting progressive priorities from conservative groups or placing
token millennials in isolated silos, integration entwines complementary strengths. Older
members steward beloved traditions’ continuity so that newer leaders spearheading reforms
receive wisdom in tempering radical change. Core values hold central gravity around which fresh
expressions orbit in purposeful continuity.
At its best, the interdependent model follows biblical precedents for multiplicity in a
united purpose. Paul’s instruction to Eurocentric churches celebrates how diverse organs operate
best when honoring the irreplaceable purposes all serve. Eyes alone blind the body’s navigating,
as hands alone cannot grasp truth. Spirit illumines through prophecy’s vision. A corpus of many
members thrives not by isolating differences but by lifting the wholeness that all contributions
construct in synchrony. The essence of community, like Trinity, holds unity, not uniformity, and
an equitable fellowship of uniqueness, not homogeneity.
When Black churches balance evolution and roots through equitable power-sharing, they
organically weave bonds between generations and cultures. They understand their communities
as collectively braiding varied threads of identity into a tapestry that testifies to redemption’s
vibrant work still unfolding in all its colorful diversity. The churches poised to prevail in modern

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eras will be those learning to channel both fidelity and flexibility through fluid structures, giving
equal voice to all seeking God’s will together.
Conclusion
In conclusion, for Black churches to sustain their communities’ vibrancy and
empowerment, they must engage younger generations. As the interviews and observation
findings highlighted, embracing diversity and inclusion, providing opportunities for impactful
community service, developing relatable and transparent leadership, and bridging
communication divides are vital for increasing millennial participation. Reducing judgmental
barriers and hypocrisy while balancing adaptation with cherished traditions can nurture
prolonged involvement. Specialized millennial ministries centered on modern interests and
challenges further bolster connections. Ultimately, Black churches displaying compassion,
integrity, and an openness to thoughtfully evolve their approaches to align with shifting
generational realities are best positioned to retain the next generation of spiritual torchbearers.
Doing so ensures these institutions’ indispensable cultural roles empowering liberation and
belonging continue enriching communities for generations to come.
Looking ahead, sustained millennials’ engagement relies on Black churches embracing
their intergenerational knowledge-sharing functionality. The resilience produced by these sacred
community hubs emerges from dynamically calibrating the collected guidance from experienced
pastors together with the invigorating inspiration of emerging visionaries. Dismissing either
accumulated wisdom or novel perceptiveness diminishes institutional vitality. All parishioners,
regardless of age, have both lessons to teach and insights to gain.
Participating fully in societal progression debates qualifications filtering input legitimacy.
Avoiding discomforting truths challenging complacent assumptions, framed as below

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institutional dignity, exposes intellectual limitations needing honest reckoning, not defensive
rationalizing. Spiritual evolution matched with cultural advancement, not obstinate inflexibility.
Growth unequivocally arises from pursuing understanding, even when inconvenient - not
demanding validation.
The flourishing of future Black church relevance and community influence depends on
rising to this current crisis of millennial engagement. Substantive incorporation of emerging
generational priorities balanced with adapted custom preservation offers a bridge. Visionary
leadership centered on compassion and inclusion provides the foundation. From here, embodying
spiritual teachings through serving vulnerable groups offers renewed purpose. Redemption of
mission sustaining these sacred institutions awaits in the messages of marginalized messengers.
Heeding their voices illuminates the way forward.

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Chapter Five: Discussion and Recommendations
Chapter 5 provides a final summation of the study’s key components. The study aimed to
explore why Black churches have difficulty retaining millennial members and what strategies
may help close this generational gap. It was grounded in Bronfenbrenner’s ecological systems
theory, examining influences across various environmental systems. Key findings indicate that
Black churches’ reluctance to embrace societal changes and generational value differences have
distanced younger cohorts who prioritize meaningful engagement over rigid tradition. However,
promising approaches embracing compassion, inclusivity, and modernization provide templates
for adaptation. Three core research questions drove this study:
1. What are the key factors that enhance the engagement and retention of millennials
within Black church congregations?
2. How do shared values, beliefs, and cultural experiences across generations
influence the active participation and prolonged involvement of millennials in
Black churches?
3. What are the successful strategies and approaches that Black churches have
utilized to effectively engage and sustain the participation of millennials in their
communities, taking into account their specific needs and preferences?
This concluding chapter synthesizes insights to guide the preservation of these institutions.
Qualitative Summary of Findings
What are the key factors that enhance the engagement and retention of millennials within
Black church congregations? The key factors are having relatable and transparent leadership,
openly addressing relevant social issues, embracing diversity and inclusion, and providing
opportunities to serve the broader community. Interviewees indicated that leaders must connect

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with millennials’ experiences through empathy, humility, and openness about struggles.
Additionally, Black churches that authentically discuss societal issues related to justice and
compassionately tackle real-world problems millennials face individually provide pathways for
engagement over judgmental dismissal. Embracing diversity of identities and perspectives also
emerged as vital for retention, as rigid cultural gatekeeping around relationships and sexuality
has alienated spiritual seekers seeking welcoming communities. Finally, channeling passions into
community service sustains participation by activating gospel teachings on collective
responsibility.
The literature affirms the importance of servant leadership focused on collective
development rather than self-promotion, which resonates with millennials (S. L. Barnes, 2004;
Day & Gaston, 2017). Addressing social justice issues about which millennials care provides
relevance, while selectively exploiting minorities’ gifts and condemning identities exhibits
hypocrisy and distances the generations (S. L. Barnes, 2002; Haight, 2002). Accepting diverse
experiences and perspectives is also key, as marginalizing sexuality diversity conflicts with
unconditional gospel embrace (Aguilar et al., 2019; Sumerau et al., 2019). Outreach
opportunities align with millennials’ cause-orientation and service values (Omoto et al., 2000;
C. Smith & Snell, 2009).
How do shared values, beliefs, and cultural experiences across generations influence the
active participation and prolonged involvement of millennials in Black churches? Disparities
between church leadership and millennials in adapting to societal changes, judgmental legalism,
power dynamics around gender and sexuality, and communication styles constrain shared
understanding and intergenerational community needed for active millennial participation. The
participants identified rigid adherence to customs versus adapting teachings for modern

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relevance as an engagement barrier. Weaponizing faith principles to protect the status quo out of
touch with the cultural experiences of marginalized groups exhibits entitlement, not spiritual
authority. Resistance to shifting authority related to sexuality diversity and ethnic representation
signals stagnancy and narrow insider preservation over serving whole communities. Finally,
differing generational expectations around responsiveness, transparency, and depth of messaging
limit cross-generational relatability.
Research affirms tradition versus adaptation tensions between generations (Chaves, 2021;
Rosen, 2018), as judgment and hierarchical gatekeeping distance inclusive millennials (McClure,
2017; Sumerau et al., 2016). Lack of diversity and inclusivity also reduces the relatability key for
millennial retention (Aguilar et al., 2019; Junn & Masuoka, 2018). Additionally, differing
communication preferences involving technology constrain mutual understanding (Barna Group,
2016; H. A. Campbell, 2010), while valuing depth beyond surface celebrations differs
(K. T. Smith, 2010).
What are the successful strategies and approaches that Black churches have utilized to
effectively engage and sustain the participation of millennials in their communities, taking into
account their specific needs and preferences? Successful engagement strategies are embracing
modern technology like multimedia worship, tailored programs addressing millennial interests
around entrepreneurship and social issues, intergenerational relationship-building, relaxing
formal policies that create barriers, and specialized groups catering to demographic segments’
cultural uniqueness. Site visits revealed innovations like video testimonials and graphic
presentations that created an immersive, appealing worship experience for college students. An
AME church offered young entrepreneur mentorship, resonating with economic empowerment
values. Intergenerational activities, from choir to community service, built cross-age

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relationships, retaining members. Flexible dress codes eased welcoming atmospheres without
compromising gospel foundations. Customized fellowships fused cultural worship styles with
modern music, engaging immigrant and minority millennials.
Using contemporary media, addressing social justice issues, affirming diversity, personal
growth opportunities, and specialized groups engage millennials, seen in innovative churches
like Hillsong, Metropolitan Community Church, and Potter’s House (Barry et al., 2010; Haight,
2002; Hillsong Church, n.d.; Metropolitan Community Churches, n.d.). Intergenerational bonds
and balanced integration of legacy and innovation practices also retain millennials (Jackson &
Bratton, 2015; Rouse & Nelson, 2019).
Recommendations for Practice
Key recommendations center on structural and cultural strategies elevating marginalized
voices, fostering two-way dialogue, understanding adherents’ realities, evolving narrow social
norms, and collaborating with outside experts to address practical needs holistically. Specifically,
creating genuine leadership pathways for younger members proves vital for churches to resonate
with rising generations rather than rigidly perpetuating the status quo. Likewise, soliciting
regular input and convening participatory forums to discern people’s values and interests
facilitates responsive programming aligned with contemporary concerns. Rigorous
reexamination of policies around relationships, identity, and work-life integration through openminded biblical study allows for responsively moving dogma into new eras. Finally, partnerships
integrating spiritual and psychological guidance can de-stigmatize and expand access to mental
health care while tackling social struggles collectively. In summary, prizing pluralism,
participation, cultural evolution, and elevation of minority voices and needs outlines methods for

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Black churches to re-engage estranged youth. The recommendations center on embracing change
to affirm all people rather than demanding changing people to affirm exclusive norms.
Create Leadership Pipelines for Younger Members
A pivotal yet feasible organizational change centers on fostering genuine pathways to
positions granting real influence rather than token visibility alone (Ward, 2011). Structurally
inclusive leadership demands extending significant authority not through quotas meeting
symbolic bars but via pipelines actively empowering marginalized groups to reshape internal
culture resonating with their priorities (Bernstein & Bilimoria, 2016). Simply, genuine change
requires shifting who determines agendas altogether rather than making additive tweaks to
hierarchies.
Black churches hoping to re-engage increasingly estranged younger adherents must
reevaluate constraints on millennial leadership influence beyond auxiliary and itinerant roles
lacking meaningful sway over broader ministerial direction (McMickle, 2021). Leadership
theories have long acknowledged that diversity absent corresponding positional authority
confines decisions and culture to dominant groups’ interests; expanding representation requires
allocating decision-making power, not just visibility (Chin, 2010). It remains insufficient to add
younger spokespeople solely voicing elder-determined messaging without input into crafting the
messages themselves.
Established research on generational theory confirms that leadership increasingly shared
through fluid, egalitarian means better suits emerging leaders valuing collective action over topdown control (Becton et al., 2014). Mentorship models concentrating knowledge acquisition
toward inheriting rather than co-creating ministerial culture risk alienating those who recoil
instinctually from rigid hierarchies. Studies confirm that millennials’ leadership traits prioritize

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open, decentralized participation; churches must genuinely integrate these models despite
difficulty adjusting established conduits of succession (Thompson & Gregory, 2012).
Forward-looking authors urge faith-based institutions to set aside fears that powersharing erodes pastoral authority, citing the rich bounty arising through synergizing experienced
guidance with youthful innovation and passion (Ward, 2011). Churches thriving across
generational divides structurally interweave wisdom with inspiration, prudence with daring,
tradition with evolution. Their successes illustrate the abundant harvest sown not by controlling
voice through constraint but by unleashing it through plurality.
Foster Two-Way Dialogue
Effective engagement pivots on the medium as much as the message. Researchers urge
religious institutions aspiring to resonate amid rapidly evolving cultures to prioritize reciprocal
discourse validating adherents’ experiences before asserting dogma (Dougherty et al., 2020).
Humble seeking to understand lived realities comes before interpreting them theologically or
even pastorally advising; love manifests first through acknowledgment. What doctrine gets
taught matters less than whether recipients feel heard.
Structurally, this requires ceding centralized authority where pastors monologue while
communities passively absorb. Scholars note current leadership theories pushing faith-based
organizations toward participatory governance, empowering diverse stakeholders in
collaborative meaning-making (Dougherty et al., 2020). The line between hierarchy and
democracy has blurred; sustainable growth now depends on convening two-way conversations
accommodating pluralistic priorities. Success means not demanding rigid conformity but inviting
questions.

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Practically, this entails eschewing one-size-fits-all programmatic approaches for
customized engagement based on regular assessment of adherents’ self-defined needs. Surveys,
informal focus groups, and consistent open forums gauging people’s values and desired modes of
participation provide insights to aid in guiding tailored responses (Martí, 2019a). Small group
meetings exploring Scripture through the lens of attendees’ everyday struggles help democratize
the discerning of its personal relevance. For each method, prizing listening first will signal
receptivity, which supersedes top-down control over engagement terms.
Participatory communication channels foster community ownership and leadership
cultivation critical for continuity. Some research indicates that using collaborative online
platforms allowing adherents to propose initiatives or contribute to theological inquiries keeps
them invested (Martí, 2019b). Digital mediums also increase accessibility to self-direct
engagement. Custom content co-created by leadership across generations and social locations
may resonate widely through balancing continuity and context-responsiveness.
At its core, the diagnostic reveals a struggle rooted not in rejecting guidance but in
denying human dignity through refusal to meet people seeking meaning midpoint. Rigid
insistence on conformity always asks more of truth-seekers than the truth they pursue. However,
a humble two-way exchange offers space for mutual transformation wherein participants guide
one another into fuller living. Theologically, this honors the Deliverer through affirming
deliverance stories still unfolding for all people in their full personhood today.
Partnership with Mental Health Professionals
A seismic yet urgent shift gaining traction involves transcending theologically-bound
support by partnering with qualified professionals addressing members’ practical needs for
holistic nurturing (Hankerson et al., 2013). Grace heals whole persons bodily and spiritually;

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allying mental health expertise to religious ministry ensures no aspect of one’s health gets
excluded from care (VanderWaal et al., 2012).
Researchers advocate for faith communities to forge formal relationships with
organizations like nonprofits tackling causes from inequality to climate justice, about which
young members express deep concern (Barber, 2015). Such collaboration leverages respective
strengths, meeting tangible needs and often eclipsing clerical capacity alone. It also signals a
willingness to expand narrow definitions of “ministry” to champion human dignity in all
dimensions beyond individual piety.
Studies assess the potential of redressing mental health stigma and improving access
through church-housed counseling, support groups, and other interventions integrating
psychological and theological guidance (Hankerson & Weissman, 2012). Partnerships with area
providers or recruiting licensed staff directly for such services carry advantages like cultural
familiarity and de-stigmatization that boost utilization rates where stigma often deterred
marginalized groups’ pursuit of therapy (J. S. Payne, 2014). This integration model keeps
clinical and spiritual realms interlinked rather than forcing a false choice between care for the
psyche or the soul.
Experts also recommend offering non-clinical healing resources like grief counseling or
stress management classes, which may reach those wary of formal psychiatry (Bledsoe et al.,
2013). Fostering dialogues about depression, trauma, or addiction vulnerability across
demographic lines enhances supportiveness, strengthening communal bonds. Public health
advocates emphasize churches’ roles in promoting knowledge, destigmatizing struggles, and
democratizing access to empower flock health through science-informed best practices wellattuned to cultural assets (Levin, 2014).

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Such collaboration requires navigating some theological tensions, as religious doctrines
frame certain matters of individual morality differently than psychology would approach them.
However, the risks of avoiding issues out of excessive ideological rigidity grow untenable given
the lived realities and views members themselves hold (Sullivan et al., 2014). The cultural gulfs
around gender, sexuality, relationships, and other topics necessitate a both-and orientation,
valuing enriching dialogue with thoughtfully considered outside expertise.
Judgement Free Evaluation on Gender, Sexuality, Relations, Work-Life Integration
Arguably, no domain demands a more rigorous, empathetic review than gender and
sexuality norms, long taken uncritically as biblical essentials yet contributing heavily to
estranging entire demographics (C. Chen, 2021). As sociopolitical discourse continues reckoning
with matters from preferred pronouns to premarital intimacy, resistant institutional cultures fuel
claims that churches fail to take evolving sensibilities seriously (Barringer et al., 2013).
Significant debate persists around doctrinal interpretation itself, but manifest orthopraxy receives
indictments of hypocrisy and avoidance no church can ignore without real engagement (Neitz,
2005).
In response, religious scholars increasingly advocate reexamining long-standing
hermeneutical assumptions and pastoral policies through processes elevating academic humility
and human dignity alike (Moon & Tobin, 2018). This entails resisting defensive posturing to
genuinely ask what present-day needs and realities biblical truth might address more holistically,
even where it contradicts current practices (Toulouse, 2018). Rather than demanding dogmatic
uniformity on complex matters of social identity, honest study centered on loving one’s neighbor
as oneself remains open to facts continuing such revelation (Gerber, 2011). The core tenet
resides not in universal agreement but in the seeking itself.

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Likewise, researchers note generational pressures demand negotiating faith expression
with modern lifestyles differently than past church cultures, dictating clear work-life separation
(Drummond, 2017). Younger cohorts view identity integration rather than compartmentalization
as authenticity; consequently, judgments based on dress, language, entertainment choices, or
integrated romantic relationships that deviate from internal norms fall deaf (Dean, 2019). A
rigorous study examining biblical grounding for such codes against their cultural specificity aids
in a more resonant aligning of timeless truth with contemporary application.
Additionally, experts advise that understanding the motivations underpinning ruleadherence matters as much as the rules themselves in disconnected congregations (Cox, 2011).
Where legalism stems not from sincere collective examination but from blindness toward
complex marginalization, compassionate truth-seeking digs below surface interpretations to ask
who gets helped or harmed by prevailing social dictates backed by institutional power (Tisby,
2019). Genuinely grappling with often-unconscious biases shaping group dynamics and
assumptions about authority manifests the humility to which leaders might call communities still
claiming the mantle of speaking truth against dominant powers.
At its crux, the diagnostic reveals not loose virtue but calcified knowledge resisting the
Holy Spirit, whose wisdom continually makes all things new with those open to guidance
(O. C. Thomas, 2018). What served communities decades back cannot suffice for all today, yet
beloved traditions seldom get reevaluated once normalized unless forced. One humble step
church leaders might take to welcome prodigal children rather than blame their wandering is a
good faith-seeking understanding of how modern believers parse ancient insights. For where
they go, the body, too, shall follow, drawn by love whose questions open doors closed minds
barricade.

104
Recommendations for Future Research
Additional studies assessing the efficacy of digital engagement strategies tailored for
Black Church communities could illuminate best practices. Research indicates online religious
participation often fails to retain millennials yet remains hugely underdeveloped in most
minority-led faith institutions (Maddix & Richard, 2018). Investigating what combinations of
live-streaming, mobile apps, targeted social content, and two-way digital ministry forums might
enhance accessibility and relevance merits focus alongside in-person programming given
indicated preferences.
Cultural studies examining the applicability of contemporary leadership styles
emphasizing decentralized, democratic participation could aid Black churches wrestling with
authority models (Martí, 2019). Exploring what emerging highly collaborative, project-based
structures led by younger adherents might breathe new life into traditionally hierarchical
branches warrants exploration where flexibility permits. Inclusive processes and appropriate
power-sharing channels surface as pivotal.
Further ethnographic work documenting diverse gender/sexual identity expressions
thriving in some Black churches may guide furthering belonging for multiple marginalized
members in others still progressing. Models celebrating various relationship configurations and
countering narrow masculine norms, for instance, offer promise where internalized toxic social
paradigms still manifest exclusion (Pitt, 2010). Deepening sociological understanding of
welcoming techniques transfuses reforms.
Probing distinctions between clerical and clinical mental health interventions would
illuminate optimal partnerships aiding congregants holistically. Design-based experiments
blending therapeutic expertise with faith-based support avenues address cultural gaps deterring

105
formal treatment access (Blank et al., 2002). However, best structuring and evaluating such
collaborations merit focus where stigma and inequities persist in communities.
Examining economic factors driving disengagement, like student loan burdens, could
frame financial empowerment interventions supporting squeezed millennials (Dean, 2019). Job
transitions, budget pressures, and widening wealth gaps compound attendance barriers; economic
hospitality initiatives bridge understanding and stability. Again, understanding lived realities
illuminates needed reforms.
Longitudinal surveys tracking generational retention across regions and denominations
help calibrate responsive solutions for local needs where uniform programmatic interventions
falter. Ongoing mixed-methods assessments pinpointing variances empower customization
meeting communities wherever they stand (Ward, 2011). Participant-led inquiries fuel
consistent, enduring refinements critical for fluid organizations.
Conclusion
This research explored the retention of millennials in the black church, grounded in an
ecological systems perspective examining intergenerational dynamics. Key factors enhancing
millennial engagement include relatable, transparent leadership, openly discussing relevant
social issues, embracing diversity, and providing service opportunities activating spiritual values.
However, clashes with traditional leadership over adapting to societal changes, judgmental
attitudes toward modern lifestyles, narrow conceptions of gender and sexuality, and differing
communication preferences constrain the intergenerational common ground and understanding
needed for active participation.
In response, innovative engagement strategies effectively sustaining millennial adherence
emphasize modern multimedia worship, social empowerment programming, intergenerational

106
bonding, relaxing barriers through flexible policies, and celebrating cultural uniqueness through
specialized groups. Yet, most retain hierarchical structures resisting power-sharing and agendasetting influence from rising generations. Lasting relevance requires elevating marginalized
voices into leadership pipelines, soliciting regular participatory input tailored to contemporary
concerns and realities, biblically reexamining rigid social policies, and collaborating with mental
health experts to nurture spiritual and practical well-being holistically.
Additional research directions involve assessing digital engagement platforms, examining
decentralized leadership models, documenting diversity and inclusion best practices, evaluating
clinical partnerships, probing economic pressures, and tracking custom generational retention
solutions calibrated to local contexts. Overall, the studies reveal a disconnect between traditional
church leadership and millennials over adapting to societal changes, requiring structural and
cultural evolution centered on pluralism, participation, and compassion to catalyze continuity.

107
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Appendix A: Interview Protocol
The following sections present the interview protocol used in conducting this study.
Research Questions
1. What are the key factors that enhance the engagement and retention of millennials
within Black church congregations?
2. How do shared values, beliefs, and cultural experiences across generations influence
the active participation and prolonged involvement of millennials in Black churches?
3. What are the successful strategies and approaches that Black churches have utilized to
effectively engage and sustain the participation of millennials in their communities,
taking into account their specific needs and preferences?
Respondent Type: Millennials associated with the Black Church
Purposeful sampling: representative sample
● Past or present member or employee of the Black Church.
● Identify as a millennial.
● Reside in the United States.
● You are over 18 years old.
Introduction to the Interview
I want to begin by expressing my sincere gratitude for your willingness to participate in
this research study on the experiences and perspectives of millennials within the Black Church.
Your insights are invaluable, and I truly appreciate your time and openness. Before we proceed, I
would like to emphasize a few key points. Firstly, your participation in this interview is entirely
voluntary, and you have the right to withdraw at any point without facing any repercussions.
Your comfort and well-being throughout this conversation are of utmost importance. Secondly,

135
your responses will remain confidential and anonymous. I will use pseudonyms in any reporting
to ensure your identity is protected. The information you share will be used for research purposes
only and will not be shared with anyone outside of this study. Lastly, I encourage you to speak
openly and honestly. There are no right or wrong answers here. Your unique perspective is what
makes this study valuable. Feel free to share your thoughts, experiences, and opinions without
hesitation. Once again, thank you for your participation, and let’s proceed with our discussion.
Please know that your contributions are greatly appreciated and will contribute to a better
understanding of the complex dynamics within the Black Church. (Review IRB Study
Information Document with Participant)
1. Before we begin, do you have any questions for me?
2. Do I have your permission to record this interview?
Interview Questions
1. Can you describe your personal experience and journey with the Black Church? How
has it influenced your faith and spirituality?
2. In your opinion, why do you think Black churches struggle to retain millennials in
their congregations?
3. Are there any specific aspects of the Black church that you find unappealing or
disconnected from your generation’s values and interests?
4. How do you feel about the level of inclusivity and diversity within Black churches?
Do you think it plays a role in millennials’ decision to disengage?
5. Have you noticed any generational gaps in terms of the communication styles,
language, or methods used by Black churches to engage with millennials? If so, can
you provide examples?

136
6. What role do you believe technology and social media play in millennials’ perception
and engagement with the Black church? Are there any opportunities or challenges
associated with incorporating these platforms into church activities?
7. Have you encountered any instances where the Black church has failed to address or
adequately respond to social justice issues that are important to your generation? How
has this affected your connection to the church?
8. Are there any specific programs or initiatives that you believe Black churches should
implement to better attract and retain millennials? What do you think would make the
church more relevant and appealing to your generation?
9. How important is community and social engagement to millennials? Do you think
Black churches are effectively engaging with the broader community and addressing
the social needs and concerns of your generation?
10. Have you observed any successful examples of Black churches that have been able to
effectively engage and retain millennials? If so, what strategies or practices do you
think contribute to their success?
11. How does the perception of leadership within Black churches impact millennials’
decision to remain engaged? What qualities or attributes do you believe are important
for church leaders to possess in order to connect with your generation?
12. What are your personal hopes and expectations for the future of Black churches in
relation to millennials? What changes or improvements do you believe are necessary
to address the issue of retention?

137
Appendix C: Information Sheet
My name is Joshua James, and I am a student at the University of Southern California. I
also hold a role as a leadership development consultant in various Black Churches.
I am conducting a research study on millennial retention in the Black Church. The name of this
research study is “Black Churches Failure to Retain Millennials.” I am seeking your participation
in this study.
Your participation is completely voluntary, and I will address your questions or concerns
at any point before or during the study.
You may be eligible to participate in this study if you meet the following criteria:
● Past or present member or employee of the Black Church.
● Identify as a millennial.
● Reside in the United States.
● You are over 18 years old.
If you decide to participate in this study, you will be asked to do the following activities:
Complete a one-on-one interview on the Zoom platform for 45–60 minutes.
I will publish the results in my thesis. Participants will not be identified in the results. I
will take reasonable measures to protect the security of all your personal information. All data
will be de-identified prior to any publication or presentations. I may share your data, deidentified with other researchers in the future.
If you have any questions about this study, please contact me: jjames41@usc.edu If you
have any questions about your rights as a research participant, please contact the University of
Southern California Institutional Review Board at (323) 442-0114 or email irb@usc.edu.

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Asset Metadata

Creator James, Joshua Lamarr (author)

Core Title The retention of Millennials in the Black Church

School Rossier School of Education

Degree Doctor of Education

Degree Program Organizational Change and Leadership (On Line)

Degree Conferral Date 2024-08

Publication Date 07/16/2024

Defense Date 03/05/2024

Publisher Los Angeles, California (original), University of Southern California (original), University of Southern California. Libraries (digital)

Tag black church,Congregation,culture,millennial,retention,senior pastor

Format theses (aat)

Language English

Contributor Electronically uploaded by the author (provenance)

Advisor Tobey, Patricia (committee chair), Emdin, Christopher (committee member), Malloy, Courtney (committee member)

Creator Email jjames41@usc.edu,joshua@joshualjames.com

Permanent Link (DOI) https://doi.org/10.25549/usctheses-oUC113997P15

Unique identifier UC113997P15

Identifier etd-JamesJoshu-13244.pdf (filename)

Legacy Identifier etd-JamesJoshu-13244

Document Type Dissertation

Format theses (aat)

Rights James, Joshua Lamarr

Internet Media Type application/pdf

Type texts

Source 20240716-usctheses-batch-1183 (batch), University of Southern California (contributing entity), University of Southern California Dissertations and Theses (collection)

Access Conditions The author retains rights to his/her dissertation, thesis or other graduate work according to U.S. copyright law. Electronic access is being provided by the USC Libraries in agreement with the author, as the original true and official version of the work, but does not grant the reader permission to use the work if the desired use is covered by copyright. It is the author, as rights holder, who must provide use permission if such use is covered by copyright.

Repository Name University of Southern California Digital Library

Repository Location USC Digital Library, University of Southern California, University Park Campus MC 2810, 3434 South Grand Avenue, 2nd Floor, Los Angeles, California 90089-2810, USA

Repository Email cisadmin@lib.usc.edu