The Connected Generation

Introduction

For more than a decade and across multiple projects, Barna has kept a close eye on the generation known as Millennials (defined in the United States as those born between 1984 and 1998). We’ve watched them navigate new technology, develop passions for community and justice, and balance particularly high ideals and ambitions. Our recent research has tracked their entrance into adulthood, career and family—and, among a significant proportion, a simultaneous departure from religion. We see similar trends now among the leading edge of Gen Z (born between 1999 and 2015), who so far are even less inclined toward religion than their Millennial peers. Pastors have told us their churches feel an urgency to reach these generations, yet struggle to gain their attention and commitment, particularly in a secularizing U.S., where Barna’s research has been concentrated.

Faith leaders aren’t the only ones seeking a greater understanding of these young adults. The stereotypes—some more fair than others—have stacked up, making Millennials, and Gen Z beyond them, a source of resentment at worst or bemusement at best. But the reality is that members of this age cohort are hardly “the next generation” anymore. Newcomers no longer, they are a formidable and present force, actively shaping the future of our industries, politics, arts, neighborhoods and, yes, churches. What values do they bring with them, and what kind of world are they already building?

Barna partnered with World Vision, a leading voice in global activism with a shared vision of engaging the next generation, to dramatically widen—and focus—the lens with which we view young adults around the world. We interviewed more than 15,000 adults ages 18 to 35 in 25 countries and nine languages, asking them about their goals, fears, relationships, routines and beliefs. This report represents an initial, comprehensive summary of those findings, a primer of sorts about a group we’re calling The Connected Generation.

These respondents all have at least one thing in common in addition to their age: an internet connection. Though some themes vary by country and context, there are other similarities across borders. In the following articles, you’ll meet maturing respondents who don’t just want to be “reached”—they want to be involved and make a difference. Many of these driven adults are wary and weary, wrestling with questions, longing for deeper relationships and facing significant societal, professional and personal obstacles. Yet we see that faith is one important factor associated with their well-being, connection and resilience. When—or, for many, if—they walk into a church, they’ll need concrete teaching from leaders they can trust and meaningful opportunities to contribute to a faith community.

Through these pages, Barna’s aim is not only to help the global Church to better understand 18–35-year-olds around the world, but to truly partner with them in discipleship and encourage their leadership. We invite you to join us in learning more about, and from, this connected generation.

Methodology

This study is based on online, representative public opinion surveys conducted by Barna Group. A total of 15,369 respondents ages 18 to 35 across 25 countries were surveyed between December 4, 2018, and February 15, 2019. Sample distribution based on continent and country are shown below.

North America

• United States (2,000)
• Canada (1,000)

Africa

• South Africa (750)
• Nigeria (512)
• Kenya (300)
• Ghana (462)

Asia

• South Korea (500)
• India (500)
• Philippines (250)
• Indonesia (500)
• Singapore (500)
• Malaysia (250)
• Taiwan (300)

Latin / South America

• Mexico (500)
• Brazil (1,005)
• Chile (300)
• Colombia (300)

Europe

• United Kingdom (1,100)
• Germany (1,001)
• Spain (500)
• Austria (500)
• Switzerland (500)
• Romania (251)

Oceania

• Australia (1,021)
• New Zealand (567)

Unless otherwise noted, all data referenced in The Connected Generation were collected by Barna, among a nationally representative sample of the population identified. For this study, Barna relied on online collection methods, including mobile phone users.

The study used online national consumer panels that are representative by age, gender, region and ethnicity. Respondents were fully verified by the representative sample sources. Additionally, quality control measures checked that respondents were completing the survey at an appropriate pace and paying attention to the questions asked.

The survey was offered in nine different languages (English, French, Portuguese, Spanish, German, Romanian, Korean, Indonesian and Taiwanese), translated by a trusted translation service and verified by local partners in every country for context-specific nuance.

Based on the U.S. Census Bureau’s International Data Base, the CIA World Fact Book and available census data from the U.S., Canada, Mexico, Chile, South Africa, Nigeria, Kenya, the UK, Germany, Spain, Austria, Switzerland, Romania, Australia, New Zealand, South Korea, India, Philippines and Singapore, quotas were designed to ensure the final group of adults interviewed in the study reflected each country’s distribution of adults nationwide based on age, gender, ethnicity and region.

Online surveys necessitate literacy and an internet connection, which means the sample reflects adults who have those capabilities and does not reflect those who are unable to read or lack connectivity to respond to online surveys. Thus, in spite of a robust methodology, this sample is not meant to be representative of entire national populations, regions, continents or the world. The countries selected for this study were based on countries and regions where Barna and World Vision receive frequent requests for research-based insights. These and other concerns or limitations were respectfully considered while interpreting the data.

COUNTRY COMPARISON

Behind the Numbers

This report is based on a first-of-its-kind study that, in both scope and content, holds a unique place in Barna Group’s 30+ years of research. This project involved not only a large and international sample but also an extensive and highly collaborative survey design process. Here’s a peek at the numbers behind the data and how this portrait of the connected generation came to be.

The Sample Includes:

• 15,369 adults ages 18 to 35 in 25 countries
• 7,841 males and 7,479 females
  (49 “Other / Prefer not to respond”)

Glossary of Key Terms

Age Groups

Millennials are born between 1984 and 1998.

Gen Z are born between 1999 and 2015.

Education

For the purpose of international analysis, education level is split into three groupings, based on sample distribution in each country. The terms “bottom tier / least educated,” “middle tier / average education” and “top tier / above average education” will be used to discuss education.

Connectivity Index

Individuals are ranked along a spectrum of connectivity according to how much they identify with eight factors across four categories of connection.

Globally connected:
Events around the world matter to me.
I feel connected to people around the world.

Relationally connected:
I often feel deeply cared for by those around me.
I often feel someone believes in me.

Forward-looking:
I often feel optimistic about the future.
I often feel able to accomplish my goals.

Outward-oriented:
What it takes to be an effective leader is changing.
Engage in four or more charitable activities (including giving, volunteering, advocating)

Strong connectivity: select 5–7 statements
Medium connectivity: select 3–4 statements
Weak connectivity: select 0–2 statements

Anxiety

Anxious respondents say they often feel at least three of the following four emotions: (1) anxious about important decisions; (2) sad or depressed; (3) afraid to fail and (4) insecure in who I am.

Faith Groups

Christians self-identify with a Christian denomination (Catholic, Protestant, Orthodox, “other”).

Those of other faiths self-identify as Buddhist, Confucian, Hindu, Muslim, Jewish, Sikh, Taoist or “other.”

Agnostic, atheists and nones self-identify as atheist or agnostic or do not identify with a religion.

Those who qualify as practicing members of Christianity or other faiths self-identify with that religion, attend a religious service other than a wedding or funeral at least once a month and say their faith is very important in their life.

Non-practicing members of Christianity or other faiths self-identify with that religion, attend a religious service other than a wedding or funeral a few times a year or less often and do not say that faith is very important in their life today.

Spiritual Categories of Those Who Experience Christianity

The following segments were originally defined and developed in research for David Kinnaman and Mark Matlock’s book Faith for Exiles (Baker Books, 2019) and have been slightly adapted to apply to this international study of 18–35-year-olds.

Resilient disciples are individuals who currently identify as Christian; attend church at least monthly and engage with their churches through more than just attendance; trust firmly in the authority of the Bible; are committed to Jesus personally and affirm he was crucified and raised from the dead to conquer sin and death; and express a desire to transform the broader society as an outcome of their faith.

Habitual churchgoers are individuals who currently identify as Christian and attend religious services other than weddings and funerals at least once a month yet do not meet the other requirements or hold the other foundational beliefs of resilient disciples.

Nomads (lapsed Christians) are individuals who currently identify as Christian but only attend religious services other than weddings or funerals once or twice a year at most.

Prodigals (ex-Christians) are individuals who do not currently identify as Christian despite having considered themselves to be a Christian in their upbringing.

COUNTRY COMPARISON

Religious Climates

To understand how Christianity is perceived or practiced within specific atmospheres where it does or does not have cultural influence, countries included in this survey were grouped for analysis using a combination of historical trends, nationally representative secondary data and local partner input to determine their religious climate. Though in most cases this categorization reflects the predominant religion of that nation, it is primarily an indication of the cultural or societal presence of the Christian faith.

• Secular or post-Christian contexts are those in which Christianity and religion overall are on the decline, having less impact than they once did on politics and culture.
• Christian contexts are those where Christianity is either growing or has not seen a drastic decline in the past several generations; here, Christianity has an impact on culture and politics and is often identified as the societal norm.
• Finally, Multi-faith contexts are those that do not have a large Christian presence. In some of these contexts, a small Christian minority is growing.

The next page has country comparisons between nationally representative data and our 18–35-year-old respondents. These comparisons demonstrate both how this connected generation looks different than their countries as a whole and the changing context young adults are living in.