Dissertation PDF

BETHEL BIBLE SEMINARY
A DISSERTATION SUBMITTED TO ACADEMIC AFFAIRS COMMITTEE
IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF
DOCTOR OF MINISTRY
BY
JOHN HENRY SNELGROVE
HONG KONG
MAY 2018
All Scripture references are from
New International Version unless noted otherwise
Copyright © 2018 by John Henry Snelgrove
All rights reserved
Dedication
This project is dedicated to my Father God who loves me unconditionally,
His Son Jesus Christ who is my Saviour and best friend, and His Holy Spirit who
empowers me and gives me His peace.
To my dearest Sandra, who has put up with me for 44 years and especially
during the past three years of my doctoral studies. My sons Paul and Matt, their
wives, and my gorgeous grandkids. To Hong Kong, which has made a home for the
eleven of us for more than three decades.
To the church in Hong Kong. Though you drive me mad at times, I love
every brick and every manifestation of the Bride of Christ. To my beloved Vine
Church, who have become my family. To Kong Fok Church, who adopted Sandra
and I and loved us. To Pastors Andrew Gardener and Peter Lam, who had the vision
to support an unlikely alliance for the sake of the Kingdom.
To Bethel Bible Seminary for allowing me to be part of their excellent
doctoral programme and Professor Natalie Chan for driving me. To my supervisor
Dr Andrew Ma for his patience and Rev Fai Luk for his biblical guidance. To Dr
Ray Bakke, as ever.
To my wonderful Personal Learning Community of Bruce, Miles, Peter,
Trevor and Vicky. To those who believed in the project and generously sponsored it.
To Chloe, Mel, Ric, Summer and others who have helped knocked this into shape.
I have loved this journey and am grateful to you all.

Great is the Lord and most worthy of praise;
his greatness no one can fathom.
One generation commends your works to another;
they tell of your mighty acts.
They speak of the glorious splendour of your majesty—
and I will meditate on your wonderful works.
They tell of the power of your awesome works—
and I will proclaim your great deeds.
They celebrate your abundant goodness
and joyfully sing of your righteousness.
— Psalm 145: 3-7
CONTENTS
ILLUSTRATIONS ...........................................................................................vii
ABSTRACT ..................................................................................................viii
CHAPTER 1: INTRODUCTION ....................................................................... 1
Research Purpose and Goals ......................................................................... 1
Research Questions ....................................................................................... 1
Scope and Limitations................................................................................... 2
Key Words and Terms ................................................................................... 4
Personal Note on Researcher ........................................................................ 4
CHAPTER 2 THE MINISTRY CONTEXT .........................................................6
Historical Background .................................................................................. 6
Current Situation ........................................................................................... 9
Geographical and Demographic Portrait..................................................... 10
CHAPTER 3: LITERATURE REVIEW ............................................................ 13
Hong Kong’s Millennials ............................................................................ 13
The Issues Faced by Urban Churches ......................................................... 22
Legacy in the Church .................................................................................. 29
CHAPTER 4: BIBLICAL AND THEOLOGICAL FOUNDATIONS ...................33
Identity ........................................................................................................ 33
Culture......................................................................................................... 40
Leadership ................................................................................................... 45
CHAPTER 5: METHODOLOGY ....................................................................50
Method for Gathering Data ......................................................................... 50
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Evaluation Methods .................................................................................... 55
CHAPTER 6 ..................................................................................................57
OUTCOMES AND RESULTS ........................................................................ 57
Focus Groups .............................................................................................. 58
Themes from Coding .................................................................................. 67
Categories.................................................................................................... 70
Validation .................................................................................................. 102
Content Analysis ....................................................................................... 107
CHAPTER 7. CONCLUSIONS AND IMPLICATIONS ..................................110
Discussion of Findings ..............................................................................111
Recommendations ..................................................................................... 112
Further Research and Implications ........................................................... 120
APPENDIX A – EXPANDED VALIDATION ...................................................122
APPENDIX B - PERSONAL BACKGROUND .............................................135
APPENDIX C - SURVEY FORM .................................................................138
APPENDIX D - CONSENT FORM FOR INTERVIEW ..................................142
BIBLIOGRAPHY .........................................................................................144
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ILLUSTRATIONS
Tables
Table 3.1: Preferred Leadership Style in Different Generations ...................15

Table 3.2: Alternative Generation Clarifications...........................................17
Table 3.3: Generation Classifications—Comparison of West and China......17
Table 6.1: Group A details .............................................................................58
Table 6.2: Group B details.............................................................................60
Table 6.3: Group C details.............................................................................62
Table 6.4: Group D details ............................................................................63
Table 6.5: Themes and categories emerging from coding .............................66
Table 6.6: Church change factors—survey responses .................................122
Figures
Graph 6.1: Age—survey responses ............................................................. 119

Graph 6.2: Gender—survey responses ........................................................120
Graph 6.3: Marital status—survey responses ..............................................120
Graph 6.4: First language—survey responses .............................................121
Graph 6.5: Education—survey responses ...................................................121
Graph 6.6: Time as a Christian—survey responses.....................................122
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ABSTRACT
Surveys conducted over the past five years have indicated that Hong Kong’s
millennial Christians, born between 1982 and 1996, appear to be moving away from
local churches to join international congregations. The purpose of this dissertation
was to understand what may have precipitated this movement. My research exam-
ines the differences between local and international churches and what effect these
differences have on millennials. I used qualitative analysis based on a series of focus
groups, validated by some simple additional quantitative analysis, i.e., a survey con-
ducted by the Vine Church, several relevant one-on-one interviews and a practicum
based on my work at Kong Fok Church.
The key findings were fourfold: 1) Often local churches feel like formal ed-
ucation, with an overly-scholarly approach. 2) They tend to have a rigid structure,
with too much formality, too many rules, and an emphasis on works over grace. 3)
Many churches are deemed out of touch, lacking in vision, and no longer relevant to
millennials. 4) Finally, international churches are seen to have more to offer, includ-
ing an approachable worship style and a stronger sense of community.
The research suggested a set of recommendations for churches wishing to
attract and retain millennials. Whilst the research focus was on Hong Kong, these
recommendations and insights might apply to churches anywhere where culture,
structure and style may have alienated the millennial generation.
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CHAPTER 1: INTRODUCTION
Research Purpose and Goals
Over the past five years, surveys have indicated that Hong Kong’s millennial
Christians—ethnic Chinese, born between 1982 and 1996—appear to be attending
international rather than local churches.1 The purpose of this dissertation is to
understand why they do so. To achieve this purpose, I explore the differences
between local and international churches, and the effects these differences have on
millennials.
It is hoped that the result of the project will be a greater understanding of the
needs of the millennial generation by the churches. The goal is then to facilitate
local churches in their calling and encourage the international churches to come
alongside their local counterparts to help them fulfil this calling. Such a change of
culture in local churches could lead to an accompanying transformation of Hong
Kong society and our city. The project thus has a contextual purpose, given that it
addresses a current and future Hong Kong issue. The project also potentially has a
global purpose, as the evidence suggests that churches across the world are tackling
similar issues with millennials in differing degrees.
The intended readers of this work are church leaders, both local and
international, as well as elders, deacons, and youth/young adult leaders. These
readers are also the stakeholders, as are those who were interviewed.
Research Questions
The research developed out of a literature and biblical review, and
investigates the attitudes of ethnic Chinese, born between 1982 and 1996, who
1 Hong Kong Church Renewal Movement, Report of 2014 Hong Kong English-speaking
Church Survey (Hong Kong: 2014).
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previously attended a local church, but are now attending an international church in
Hong Kong. The questions were open-ended, asking what factors respondents
perceived were driving Cantonese millennials in Hong Kong from local churches to
international churches. Whilst the generally accepted definition of millennials
allows for birthdates up to 2004, it was decided that the over-twenties would be
most appropriate for this study, given they are deemed to have reached the age of
decision-making.
This project explores and questions perspectives on transformational
leadership, particularly the relationship between leaders and congregation. By
examining what millennials expect from good leadership, it is possible to ascertain
if there is any expectation gap and if such a gap impacts attitudes towards the
church.
In sum, the research addresses the following questions: Why are millennials
leaving the traditional local churches to attend international churches? What
strategies might be employed to address the underlying issues reflected in the
church-going choices of millennials?
Scope and Limitations
This research uses qualitative analysis to investigate a highly specific issue.
Young people who have left the church altogether are deemed outside the scope of
this project. In any event, it would be difficult to try and find a sample of young
people who have left the faith altogether, given the limited access to such groups.
Also, my study of the local Chinese church is, by necessity, limited to one-on-one
interviews conducted with leaders, rather than specific focus groups made up of
current attendees. The research is also limited to Protestant churches. The focus
groups are made up of attendees of international congregations, which connects with
!2
my own area of influence and expertise, allowing me insight into the mindset of
those individuals.
I recognize the dangers of pre-conceived ideas, thus I consistently allow the
research findings to speak for themselves, without deliberate leading in the
questions. I arranged for my supervisor, Andrew Ma, to attend one of the sessions
and hold a full debrief afterwards. I also recognized the potential dangers in
measuring a “good” church against a “not so good” church—irrespective of whether
the churches were Chinese or not. In particular, as a number of my focus group
participants were from the Vine Church, I had to make sure the sample was not
skewed. The participants thus originally came from a range of over twenty-five
Chinese churches of various sizes, denominations, and backgrounds, and were now
attending Island Evangelical Community Church (Island ECC), Watermark, KFC
International, Methodist International, Evangelical Community Church (ECC), as
well the Vine. I wanted to be sure that I was not simply comparing non-charismatic
and charismatic churches. However, previous churches attended by participants
included Praise Assembly, Foursquare, and Tung Fok (all regarded as Pentecostal or
Charismatic churches), and the international churches included those regarded as
both Evangelical and/or Charismatic. Indeed, the findings appear to have little
relation to the denominational leanings of the churches represented.
In addition to qualitative analysis, I also performed some simple quantitative
analysis based on eighty-five completed questionnaires. This potentially represented
a credibility check on the qualitative findings. Finally, it should be noted that,
although this project mentions economic, social, and political issues facing
millennials, it is not designed as a comprehensive or in-depth analysis of the issues
facing Hong Kong millennials.
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Key Words and Terms
Baby Boomers: Generally accepted to be those born between about 1946 and 1964.
Generation X: Generally accepted to be those born between about 1965 and 1981.
Generation Y: Same as millennials (see below).
Millennials: Generally accepted to be those born between 1982 and 2004.2 Note:
For the purposes of this research, I use the dates 1982 to 1996.
Hong Kong International Churches: A group of around seventy Protestant churches
in Hong Kong whose main language of instruction and communication is English.
Hong Kong Local Churches: A group of around 1300 Protestant churches in Hong
Kong whose main language of instruction and communication is Chinese.
Personal Note on Researcher
The context of this project relates to my role, firstly, as a founding senior
pastor and ambassador for an international church, which has seen its Sunday
attendance increase from around forty people twenty years ago (and around 300
people ten years ago), to more than 2500 today—with much of that growth
seemingly coming from young Chinese adults. Secondly, the project relates to my
life as one who has adopted an increasingly city-wide perspective. By forming
relationships with the majority of the other international churches, and building
substantial bridges with local Chinese churches, I believe this project has potential
significance for our city.
God’s specific calling on my life can be summed up in four statements: First,
I believe that I am called to pastor the church, not a church. This has increasingly
led me to that city-wide perspective, mentioned above, and towards a desire for
church unity. This has manifested itself in the international pastor’s fraternity,
2 Neil Howe and William Strauss, Millennials Rising: The Next Great Generation (New
York: Doubleday Publishing Group, 2009).
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business groups, citywide events, attendance at a recent Global Cities Conference
and, most recently, working with and for a respected Chinese church in developing
an English congregation. This is a role that has provided a real-life “practicum” to
accompany this research, and may add more weight to the findings.
Second, I believe that I am called to build a family, and allow God to build
His Church. This represents a move away from seeing church as four walls and a
service, and there is reason to believe this is relevant to the millennial perception of
church. Third, I believe that I am called to the unique gateway nature of Hong Kong
as a fully international, fully Chinese city, with impact and influence on China and
the international community. Finally, I believe that I am called to raise up future
generations. This is at the heart of this dissertation. My heart was moved by the
Hong Kong Renewal Network surveys to do what I could to help ensure that future
generations have something to look forward to in the future church.
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CHAPTER 2 
THE MINISTRY CONTEXT
Historical Background
In 2017, 41.6 percent of the total global population was under the age of
twenty-five.1 It is estimated that 55 percent of the world’s population (2017) live in
cities.2 In noting this, Mac Pier concludes that “investing in and impacting
millennial leaders is the single most strategic priority to guide the 21st century
church.” 3 Churches around the world are grappling with this issue. In an interview
with Pier on this subject, Grant Skeldon from Dallas remarks, “The US Army will
give my generation a gun at the age of 18 to carry into conflict. In most of the
churches where I have been involved, my generation is asked to pass out bulletins.
That is the degree of engagement that many churches have with millennials.” 4
Elias Dantas of Nyack Seminary states, “The average age globally of
Christians is 55, Buddhists is 32, Muslims 25.” 5 He adds, “The most profound thing
that millennial leaders want is a place to connect. Young people desperately want a
‘third place’ to connect and very few churches provide that space.” Skeldon points
1 CIA World Factbook, “The World Factbook: World Population,” accessed April 8, 2018,
https://www.cia.gov/library/publications/the-world-factbook/geos/xx.html.
2 Ibid.
3 Mac Pier, A Disruptive Gospel (Grand Rapids, MI: Baker Books, 2016), 88.
4 Ibid., 89.
5 Ibid., 90.
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out that millennials are cause driven, quoting the viral success of the ALS ice bucket
challenge, but pointing out that it only lasted about three weeks.6
Whilst acknowledging that the characteristics of millennials are part of a
global phenomenon, this research and accompanying dissertation are focused on
Hong Kong. In many countries around the world millennials are abandoning the
church. David Ro, Lausanne Regional Director for East Asia points out, for
example, that although Seoul in Korea has some of the world’s largest churches, the
percentage of young people staying in the church on reaching adulthood is just three
percent.7 This paper, whilst duly acknowledging this trend, focuses on the
apparently specifically Hong Kong trend of local millennials, who are not so much
abandoning the church altogether, but are seemingly exchanging the local version
for international congregations.
Hong Kong Church History
Hong Kong churches have existed since Union Church was founded by
James Legge, a Scottish missionary, in 1844. 8 To Tsai Church (道濟會堂) became
the first church established for the benefit of Cantonese speakers, with services
beginning in 1888, although Chinese Protestant literature dates back to 1841.9 This
was to be the church that Dr Sun Yat Sen, the founder of modern China, would
6 Ibid
7 Pier, A Disruptive Gospel, 210.
8Union Church Hong Kong, “Our Origins,” accessed April 8, 2018. http://www.u-
nionchurchhk.org/new-here/our-origins.
9 Catholic Diocese of Hong Kong, accessed April 26, 2018, http://catholic.org.hk/plaintext-

cdhk/eindex2.html.
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attend.10 Due to its growth, To Tsai church erected a large building in 1926 and was
renamed Hop Yat Church (合一堂). The Roman Catholic church also has origins in
Hong Kong dating back to 1841. Many of Hong Kong’s educational institutions,
hospitals, and orphanages were established by Christian organisations—both
Protestant and Catholic—offering the church both a high profile and a good
reputation.
Hong Kong currently boasts over 1300 Protestant churches, of which almost
95 percent are Chinese-speaking, with the balance deemed “international
churches”—mainly English-speaking, but including other foreign languages, such as
various Filipino dialects, Korean, Japanese, and those catering to Hong Kong’s
ethnic minorities.11 As the Hong Kong churches developed, typically Chinese
speakers would attend local churches, with international churches primarily reserved
for expatriates. However, with many overseas Chinese coming to or returning to
Hong Kong, and their children receiving secondary and/or tertiary education
overseas, the international churches have started to look “more yellow than white.”
A number of international church pastors have commented that the first language of
the majority of their congregation is now, in fact, Cantonese. (The Vine survey in
the Appendices confirms this.)
Surveys by the Hong Kong Church Renewal Movement in Hong Kong
indicate that the local Chinese churches are perhaps struggling to meet the needs of
the emerging generation.12 The evidence suggests that young people have started to
10Central and Western District Council, Dr. Sun Yat-sen Museum (Hong Kong, China: Dr.
Sun Yat-sen Museum, November 2006), 30.
11 Hong Kong Church Renewal Movement, A Survey of Hong Kong Churches (Hong Kong,
2016).
12 Ibid.
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attend international congregations, or have dropped out of church altogether, even
though there are no reliable definitive statistics to compare the growth in local and
international churches.
Current Situation
The survey evidence suggests that Hong Kong’s young people are facing an
identity crisis. Political unrest and the desire to have a voice, added to the widening
wealth-poverty gap and the inevitable fact that the current generation will struggle
to achieve the financial success of its predecessors, seem to have caused increased
tension within families. In particular, the “Umbrella Revolution” of 2015 and
Occupy Central appear to have divided families in a way that Hong Kong has not
experienced before. 13 Increasingly, Hong Kong seems to have drifted towards a
“performance mentality” and an education system that appears biased towards rote
learning in order that students will pass examinations and secure jobs in an
increasingly competitive job environment. Fatherlessness appears to have become
an issue, with divorce rates escalating to the levels of the West, and a growth in
numbers of single parents, and absent and distant fathers. The number of single
mothers grew by 35.6 percent, from 47,215 in 2001 to 64,040 in 2011.14
In addition, Hong Kong is trying to come to terms with its role as a Special
Administrative Region, especially in light of the Mainland’s meteoric economic
growth. Technology and social media seem to be creating as many problems as they
solve and the evidence suggests that the territory is suffering a plethora of social
13 Jack Sze Yeung Yu, “Preaching and Politics: How Hong Kong Preachers Address Occupy
Central” (PhD diss., Talbot School of Theology, Biola University, 2017).
14 Census and Statistics Department of Hong Kong SAR, 2011 Population Census Thematic
Report: Single Parents (Hong Kong: Census and Statistics Department, February 21, 2013), accessed
April 26, 2018, https://www.statistics.gov.hk/pub/ B11200652013XXXXB0100.pdf.
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problems: suicides, drugs, gambling, pornography, etc. The continued move to a
more consumer-driven society appears to play a major part in these trends. This
present research investigates whether or not the leadership, and particularly the style
of leadership, of many local churches represents a barrier to millennials. It also
considers how millennials may be easily influenced by their peer group, and
whether their peers represent a greater influence than their parents.
Increasing numbers of Hong Kong Chinese have grown-up in a multi-
cultural context and may have had part or all of their education overseas. Migration
has thus become more of a norm for modern-day Chinese. This research considers
how this trend may have affected Hong Kong churches. It should be noted that this
research is qualitative and adopts a “grounded theory” approach. The specific issue
is millennials moving from local churches to international churches, and answers to
open-ended research questions lead to the development of certain hypotheses.
Discovering the reasons for this movement could greatly assist both local and
international churches in developing future strategies. Examining why the consumer
culture may have engulfed the church may help churches adapt to the trend and
enable them to better serve the younger generation.
Geographical and Demographic Portrait
As this dissertation concentrates on Hong Kong and a particular target
group, the geography and demographics are clearly defined. The churches
interviewed are based in Hong Kong, and are both international and local—although
reference may be made to churches overseas for comparison purposes. (In this
matter, there has been considerably more research done on young people and
churches in North America and these studies are appropriately referenced.) My
sample is ethnic Chinese, typically born between 1982 and 1996. It is conceivable
!10
that some respondents will have been born overseas, and have lived and/or been
educated overseas. Given the nature of the questions, the sample tends towards
higher socio-economic groups typically with post-secondary education and a
reasonable grasp of the English language.
Many local churches appear to be ageing, with numbers generally either
static or declining. Young people in particular seem to be abandoning the church and
it appears that many are choosing to join international congregations. This also
represents a challenge to international churches, which are growing rapidly. The
evidence suggests that much of this growth is transfer growth rather than
evangelistic growth, however, potentially hindering the international churches’ own
efforts in evangelism.
There is an important community issue at play also, since the evidence
suggests that children and parents may be attending separate churches and getting
involved in separate communities. It is often argued that the millennials’ peer groups
have increasingly tended to become their families. Even some husbands and wives
are known to attend different churches and have different community groups. The
apparent failure to engage the younger generation can lead the average age of
church members to increase, which in turn lead to the reinforcement of a church
culture with decreasing appeal to millennials.
The apparent rejection of the church by the millennial generation appears to
be a global phenomenon, and this would certainly be the case in the West. Various
authors suggest that the church world-wide seems to be, with a few exceptions, in-
creasingly out of touch with the younger generation, who describe it, according to
David Kinnaman and Gabe Lyons, as “boring, not relevant—worse… judgemental,
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hypocritical, out of touch with today’s generation.”15 In addition, the issue of sexual-
ity appears to have become a major bone of contention. Millennials may need to feel
that they are actively participating in the ministry life of the church and are not
“pew-sitters.” These findings are illuminated by a literature search and a biblical
review, which follow, and which enabled me to develop and refine my research
questions. 
15 David Kinnaman and Gabe Lyons, UnChristian: What a New Generation Thinks About
Christianity and Why it Matters (Grand Rapids, MI: Baker Publishing, 2012), 29.
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CHAPTER 3: LITERATURE REVIEW
The purpose of the literature review is to provide a basic background to the
research project. Since this is primary research not previously undertaken, there was
no literature dealing specifically with the problem being researched. In addition,
there is a scarcity of literature dealing specifically with Hong Kong and its churches.
There is more extensive coverage of millennials world-wide, especially in North
America, and it was decided to use that literature as the basis for understanding
Hong Kong millennials. Furthermore, I decided to take the opportunity to look at
some global issues facing urban churches today, given the probable similarities of
urban church culture throughout the developed world. For example, I discovered on
my China study tour, that Shanghai resembles New York or London more than it
does other Chinese cities.
I also decided to explore the significance accorded to legacy in the literature
—having something to pass on to the next generation—as my desire for this
research is to produce something that might assist future generations of Hong Kong
people.
Hong Kong’s Millennials
Before zeroing in on Hong Kong, I explore what is meant by millennials
generally, and take a global bird’s-eye view of who they are, how they behave, and
what their thoughts are, especially about religion. Neil Howe and William Strauss
provide an insightful and in-depth study of millennials, albeit heavily weighted
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towards the United States.1 Nevertheless, it provides excellent backdrop, and a
general understanding that is helpful prior to undertaking research amongst
millennials in Hong Kong. In particular, Howe and Strauss challenge the current
negative attitudes of many people towards millennials and suggest, based on
statistical and historical evidence, that America is on the verge of the next “great
generation.” They suggest that millennials will be more responsive than Generation
X and Baby Boomers towards leadership that demonstrates good character. Howe
and Strauss discourage thinking of millennials as a shadow of Gen X or a reflection
of the Baby Boomers. This approach is encouraging for those wishing to invest in
the lives of the millennial generation.

P. M. Arsenault has conducted quantitative studies on cross-generational
leadership, in which the different generations articulated their preferred leadership
styles by ranking the leadership characteristics they admired the most. 2 Summaris-
ing the findings of Zemke et al,3 Arsenault produced the following table of preferred
leadership styles:
1Neil Howe and William Strauss, Millennials Rising: The Next Great Generation (New
York: Doubleday Publishing Group, 2009), 3-30.
2 See P.M. Arsenault, “Validating Generational Differences: A Legitimate Diversity and

Leadership Issues,” Leadership & Organisation Development Journal 25, no 2 (2004): 124-141, cit-
ed in Andrew Ma, “Leadership Concept Difference Across Generations in the Hong Kong Work-
force” (PhD diss., Regent University, 2014), 34.
3 R. Zemke, C. Raines, B. Filipczak, Generations at Work (New York: Amazon, 2000), 79ff.
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Table 3.1: Preferred Leadership Style of Different Generations (Arsenault, 2004)
Generation Preferred Leadership Style
Silent Directive style that is simple and clear.
Boomer Collegial and consensus style. Share responsibility, much communication,

and hierarchy not preferred organizational structure.
Gen X Fair, competent and straightforward. Thrive on change and like challenge,
little respect for authority.
Gen Y (Millennials) Polite relationship with authority. Collective action and strong desire to
get things done.
Millennials, or Generation Y, is the demographic cohort that directly follows Gener-
ation X. The term “millennial” is usually applied to individuals who reached adult-
hood around the turn of the twenty-first century. The precise delineation varies,
however, from one source to another. Howe and Strauss are often credited with
coining the term, and they define the millennial cohort as consisting of individuals
born between 1982 and 2004. 4 Consumer research firm, Iconoclast, considers the
first millennials were born in 1978. Newsweek reports that the millennial generation
was born between 1977 and 1994. In separate articles, The New York Times suggests
both 1976-1990 and 1978-1998, and a Time magazine article places the millennials
at 1980-2000.5 My research sample, born between 1982 and 1996, fits most of these
definitions.
4 Howe and Strauss, Generations, 1584-2069.
5 WhatIs.com, “Millennials (Generation Y),” accessed April 8, 2018, http://whatis.techtar-

get.com/definition/millennials-millennial-generation
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As the context for Hong Kong’s millennials, Hong Kong is described by
Tsang as a “unique blend of East and West.”6 With a land mass of 1,104 sq. km, 7
Hong Kong is home to around 7.4 million people.8 A British colony from
1841-1997, it has a strong Western influence, especially in its legal and economic
structures. It was returned to the People’s Republic of China in 1997, at a time when
the PRC itself was exhibiting strong economic growth. Tsang states that, despite the
westernisation of Hong Kong society, Hong Kong culture is strongly Chinese, with
the majority of the population ethnically Chinese. 9
As my sample is defined as Chinese-speaking and ethnically Chinese, born
between 1982 and 1996, and attending an international church in Hong Kong, it is
appropriate to discuss the connection between Baby Boomers, Gen X, and Gen Y
(Millennials), and look at geographic variations to see whether the common
definitions of millennials work. In particular, a discussion of whether the Hong
Kong terminology of “Post 80s and Post 90s” and their attributes is relevant here.
Ma sets this out in the following tables.10
6 S. Tsang, A Modern History of Hong Kong (London, UK: IB Taurus, 2007).
7 Lands Department, “Hong Kong Geographic Data” (Hong Kong: Lands Department,
2018). Accessed April 8, 2018. https://www.landsd.gov.hk/mapping/ en/publications/hk_geograph-
ic_data_sheet.pdfv.
8 World Population Review, “Hong Kong Population,” accessed February 26, 2018. http://
worldpopulationreview.com/countries/hong kong-population.
9 World Population Review, “Hong Kong Population.”
10 Ma, “Leadership Concept Difference,” 7-8.
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Table 3.2: Alternative Generation Clarifications
Generation General consensus Also known as

of years of birth
Veterans 1925-1942 Silent Generation, Matures, Traditionalists
Baby Boomers 1943-1960 Nil
Generation X 1961-1981 Thirteenth, Baby Busters, Lost Generation
Generation Y 1982- Millennial, Nester, Echo Boomers
Table 3.3: Generation Classifications—Comparison of West and China
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Chinese generation co- Western generation co-
hort Year of birth hort Year of birth
Republican 1930-1950 Silent Generation < 1945
Consolidation 1951-1960 Baby Boomer 1946-1964
Cultural Revolution 1961-1970 Generation X 1965-1981
Social Reform 1970-1975
Post-80 1980-1989 Generation Y 1982-2000
Post-90 1990-1999
Ma penetrates behind some of the thinking of Asian millennials, especially those
from Hong Kong. In particular, he comments on the influence of postmodernity on
Hong Kong Chinese, 11 quoting K. Louie’s observation that postmodern culture em -
phasises autonomy and a meaning-seeking personal journey.12 Ma concludes that
those of the millennial generation are seeking more than financial prosperity and are
trying to find greater meaning and purpose in their life and their work. Alice Poon
argues that Hong Kong’s post-80s generation has a stronger sense of belonging than
any previous generation and agrees that they are more interested in long-term pur-
pose than short-term financial gain. 13
11 Ma, “Leadership Concept Difference,” 47-48.
12K. Louie, ed., Hong Kong Culture: Word and Image (Hong Kong: Hong Kong University
Press, 2010).
13Alice Poon, “The Post-80’s From Another Angle,” Asia Sentinel, January 11, 2010, ac -
cessed April 8, 2018, https://www.asiasentinel.com/alice-poon/hong-kong-current-events/the-
post-80s-from-another-angle/.
!18
In an intergenerational study led by G. H. Tech, Roffey Park, and J.
Hennessy, focus groups in Singapore looked at five leadership styles that appear to
be shifting with the generations. 14 Based on their research, the authors offer the
following summary propositions:

• Older generations have a more collective mindset, newer generations are
becoming increasingly individualistic.
• Older generations are more conservative and cautious, newer generations
are keen to experiment and take risks.
• Newer generations are increasingly impatient and work at a pace to
achieve short-term results.
• Newer generations can think strategically, but may still opt for short-term
goals.
• Each generation varies in leadership depending on their source of
authority.
• Together this picture suggests that newer generation leaders might show
narcissistic tendencies.
The propositions about inter-generational effects are as follows:
• Newer generations are becoming frustrated by the measured, slower pace

of older generations.
• Older generations offer a more didactic style of development that does not
match the learning style of younger generations.
• Conflict will increase as newer generations question the authority of older
generations.
• Older generations are not providing the vision and passion to bring out the
best in the current generation.
• Newer generations may be too selfish and impatient to show care and
empathy towards others in their charge.
14G.H. Tech, Roffey Park, and J. Hennessy, Research Report: Generations and Leadership
(Singapore: Civil Service College, 2011), accessed February 28, 2018, http://www.cscollege.gov.sg/
Knowledge/Pages/Generations-and-Leadership.aspx.
!19
The 2015 research by Harry C Hui et al. builds on these findings.15 Hui’s survey of
932 Chinese Christians asks the following questions: 1) In what ways are Christians
who do not attend church different from Christians who do? 2) Can we predict
which church-attending Christians will later stop going to church? 3) Can we predict
which Christians will eventually leave their faith altogether?
These results provide significant background to this present research. Hui et
al. describe a three-wave approach, looking at the churched versus the unchurched;
church attendance versus church exit; and religious steadfastness versus church exit.
There were a few surprises in the findings with relevance to my own research.
Firstly, those attending larger churches were found to have a higher “stickability”
with church and were less likely to exit the faith; and, secondly, full-time university
students had a greater chance of losing their faith as they found other things to
occupy their lives. College life brings religious struggles and students become less
religious, often influenced by the worldviews of professors and fellow students.
Hui’s study focused on the psychological factors that lend themselves to these
behaviours, and it was revealed that the psychological factors that cause millennials
to abandon church were in fact very different from those causing them to lose their
faith altogether.
Uecker et al. look deeply into the problems facing high school students in
particular, and present a number of issues in today’s society to be considered in light
of the way young adults are abandoning church altogether.16 Their observation is
15C. Harry Hui et al., “Psychological Predictors of Chinese Christians’ Church Attendance
and Religious Steadfastness: A Three-Wave Prospective Study,” Psychology of Religion and Spiritu-
ality 7, no. 3 (2015): 2-5, 12-13, 15-17.
16 J. E. Uecker, M. D. Regnerus, and M. L. Vaaler, “Losing my Religion: The Social

Sources of Religious Decline in Early Adulthood,” Social Forces 85, no. 4 (2007): 1667-1692.
!20
that many Americans exhibit declining religiosity during early adulthood. They
evaluate the secularising effects of higher education, normative deviance, and life
course factors on religious practice, and show how these lead to the diminished
importance of religion, and/or disaffiliation from religion altogether. Contrary to
expectations, and in contrast to the study Hui et al. made of Chinese millennials,
Uecker et al. find that emerging adults who avoid college follow the most extensive
pattern of religious decline, which undermines conventional wisdom about the
secularising effect of higher education. Marriage halts religious decline, while
cohabitation, non-marital sex, drugs, and alcohol use all lead to decreased religiosity
—especially religious participation—during early adulthood.
Based on his schema of the eight stages from infancy to adulthood, Erik
Erikson observes that the fifth stage occurs during adolescence, somewhere between
twelve and eighteen years.17 He comments that “teenagers explore who they are as
individuals, and seek to establish a sense of self, and may experiment with different
roles, activities, and behaviours.” According to Erikson, this is important in forming
a strong identity and developing a sense of direction in life. It is during this time that
identity crises can arise and lead to a stronger sense of identity. Erikson identifies
the sixth stage as taking place during young adulthood, between the ages of
approximately nineteen and forty. During this period, the major conflict centres on
forming intimate, loving relationships with other people. Success leads to strong
relationships, while failure results in loneliness and isolation.
17 Saul McLeod, “Erik Erikson—Simple Psychology,” accessed April 8, 2018. https://

www.simplypsychology.org/Erik-Erikson.html.
!21
The Issues Faced by Urban Churches
Looking at the wider church in the twenty-first century, George Barna helps
readers understand those who choose not to be part of a church, explains how to
build trust-based relationships with them, and commissions all to successfully invite
them to engage.18 There appears to be quite a lot of evidence to support the
proposition that millennials do not necessarily equate church attendance with
spirituality. Richard Waters and D.S. Bortree, point out in their survey of 284 adults
that while there is a continuous decline in the number of young adults affiliated to a
religious institution, most measures of spiritual behaviour indicate that millennials
hold similar beliefs as previous generations.19 Jessica Chase takes a hard look at the
attrition amongst conservative millennials in Florida—and, in particular, looks at
their feeling of disengagement from the church—and asks whether they have
abandoned spirituality or the institutional church. 20 Exploring why second-
generation Chinese Christians are leaving the Chinese church in Canada, Johnny
Wong suggests that conservative Chinese churches have been telling young adults
what they must believe, with little room for openness or differences of opinion. 21
18George Barna, Churchless: Understanding Today’s Unchurched and How to Connect with
Them (Carol Stream, IL: Tynedale, 2014), Kindle edition, 31-45,137-153, 165-192.
19 Richard D. Waters, and D.S. Bortree, “Can we Talk About the Direction of this Church?
The Impact of Responsiveness and Conflict on Millennials. Relationship With Religious
Institutions,” Journal of Media and Religion 11, no. 4 (2012): 1ff.
20Jessica Chase, “Why They Stop Attending Church: An Exploratory Study of Religious
Participation Decline Among Millennials from Conservative Christian Backgrounds” (PhD diss.,
University of Central Florida, 2013).
21 Johnny Wong, “Why the Second Generation are Leaving the Chinese Churches” (MDiv
diss., Toronto Baptist Seminary, 2017).
!22
The Barna Group concludes that there is no single factor that dominates the
breakup between church and millennials. 22 Their research, which took place
between 2007 and 2011 for the “Faith That Lasts” Project, uncovers six prime
reasons why 59 percent disconnect from the church, either temporarily or
permanently. They list these as follows:
• Churches seem overprotective;

• Millennials’ experience of church is that it is shallow;
• Churches come across as antagonistic to science;
• Church attitudes to sexuality are regarded as simplistic and judgmental;
• Millennials wrestle with the exclusive nature of Christianity;
• The church feels unfriendly to those who doubt.
David Kinnaman and Ally Hawkins start to define “a new normal” amongst
millennials and point out that churches seem to work better with “traditional” young
adults (those who fit into established moulds), at the same time as acknowledging
that most young adults don’t fit the traditional pattern of leaving home, getting an
education, finding a job, getting married, and having children—all before the age of
thirty.23 In other words, churches keep doing things the way they always have,
perhaps without recognising that times may have changed.
In a follow-up survey, the Barna Group points out that although 32 percent
of millennials claim to have no religious affiliations, 43 percent were previously
22 Barna Group, “Six Reasons Young Christians Leave Church,” September 27, 2011, ac -
cessed April 8, 2018, https://www.barna.com/research/six-reasons-young-christians-leave-church.
23 David Kinnaman and Ally Hawkins, UnChristian: What a New Generation Thinks About
!23
involved in religious activities but dropped out between high school and turning
thirty.24
Kinnaman and Hawkins divide millennials who have left the church into
three categories: “nomads,” “prodigals,” and “exiles.” 25 The nomads still consider
themselves Christians, but increasingly do not identify with church. Of these, 43
percent think going to church is optional, 25 percent consider faith or religion as not
that important to them anymore, and 23 percent who were very involved say they
just do not fit there anymore. This last group may parallel my target group in Hong
Kong. The middle category of the prodigals have lost their faith and claim to be
fairly certain that they will not be returning to it; 21 percent say that Christian
beliefs make no sense them anymore. The exiles, on the other hand, are still
following Jesus, still attending church, but struggle with church, stating that it is a
difficult place to live out their faith.
Another Barna study asks millennials why they do or do not think church is
important.26 The overall feeling tends towards church not being considered
necessary, or even considered harmful. For those not attending church, 39 percent
say they find God elsewhere, 35 percent said that it is not relevant to them, and 31
percent say that church is boring. Of those attending church, 44 percent say that they
go to be closer to God, 27 percent say that they learn about God there, and 22
24 Barna Group, “Three Spiritual Journeys of Millennials,” June 3, 2013, accessed April 8,
2018, https://www.barna.com/research/three-spiritual-journeys-of-millennials.
25 David Kinnaman and Ally Hawkins, You Lost Me: Why Young Christians are Leaving
Church. (Grand Rapids, MI: Baker Publishing, 2016), 59-90.
26Barna Group, “What Millennials Want When They Visit Church,” March 4, 2015, ac-
cessed April 8, 2018, https://www.barna.com/research/what-millennials-want-when-they-visit-
church.
!24
percent say that the Bible tells them to go. Whilst these results are from the United
States, they were very helpful in developing my research questions for Hong Kong.
Equally, the Barna Group, recognising millennials’ scepticism about church, looks
for a solution to the problem. Clint Jenkin, VP of research at Barna, says, “8 out of
10 young adults say growing closer to God or learning about God are the two most
important reasons to attend church.”27 In addition, Jenkin also pleads for churches to
welcome and respect millennial newcomers rather than harass them and put them on
the spot.
Kara Powell, Jake Mulder, and Brad Griffin also research the issue with 363
congregations, with the express intention of finding a solution and “helping young
people love church.” 28 They develop six core commitments, paraphrased below.
Firstly, there is a need to empathise with today’s young people. Secondly, it
is important to take Jesus’ message seriously, that the gospel might be good news for
the young. Thirdly, churches need to fuel a warm community. Here the authors make
the point that authenticity trumps worship style, and warmth is the DNA of the
church family. Fourthly, it is important to prioritise young people (and families)
everywhere. Angela, a church leader, said young people know they are important if
they are involved in ministry. and are treated as fully-fledged members of the
church. 29 The church needs participants, not just volunteers. Fifthly, Christians need
to be the best neighbours, and recognise that church is not about four walls and a
Sunday service. The young people need to be given a cause, stay in touch with
culture, and be advocates of social change. Lastly, churches must “grow young” in
27 Barna Group, “What Millennials Want When They Visit Church.”
28 Kara Powell, Jake Mulder, and Brad Griffin, Growing Young (Grand Rapids, MI: Baker
Books, 2016), Kindle edition, Location 402 of 5021
29 Ibid., Location 2784 of 5021.
!25
their context and create a plan for change. Powell et al. state that any church can
grow young.
Frank Powell describes what differentiates a church culture that attracts
millennials from one that repels them. He concludes that churches where the
following conditions prevail will struggle to attract and retain millennials.

1. There is strong resistance to change.
2. A compelling vision is lacking or non-existent.
3. Mediocrity is the expectation.
4. There is a paternalistic approach to leading millennials.
5. There is a pervasive insider-focused mentality.
6. Transparency and authenticity are not high values.
7. Mentoring is not important.
8. Culture is viewed as the enemy.
9. Community is not valued.
10. The church is a source of division and not unity. 30
My research questions test these assertions.
It is important to look at the issue of Hong Kong’s millennials in the context
of what is happening in the global church, which is considered, at least in the West,
as post-modern or even post-Christian. Philip Jenkins sees Christianity moving from
North to South, and describes the future of Christianity as Asian, African, and Latin
American, rather than European or North American. 31
30Frank Powell, “10 Things You Won’t Find in a Church That Attracts Millennials,” March
7, 2017, accessed April 8, 2018, https://faithit.com/10-things-wont-find-church-attract-millennials-
frank-powell.
31Philip Jenkins, The Next Christendom—The Coming of Global Christianity (New York:
Oxford University Press, 2011), Kindle edition, location 2252 of 8542.
!26
Timothy Keller states that contextualisation is not—as is often argued—
about “giving people what they want to hear.” 32 Rather, it is giving people the
Bible’s answers, which they may not want to hear at all, to questions about life they
are asking, in language they can comprehend, and through appeals and arguments,
even if these are rejected.33
Peter Wagner takes a long hard look at why most traditional denominational
churches, especially in the West, appear to be in steep decline, and why many “new”
churches (he uses the term “new apostolic reformation”) are growing rapidly. 34 His
argument needs to be understood and compared to the situation in Hong Kong,
where the evidence suggests that a similar trend may be occurring, although with
local churches and international churches.
It appears also that the issue of sexuality is a major factor in today's church.
My understanding of sexuality from the perspective of the millennial generation is
that the simple adage “hate the sin, love the sinner” does not work in the twenty-first
century. Whatever our views, it appears that the church may need to demonstrate a
greater degree of listening than speaking, of understanding than dogma, and, above
all, a love that is Christlike.
Evidence from the United States suggests that sexuality is a major issue that
has affected the attitudes of the younger generation towards church. The 2011 Barna
survey on American Christianity published “Six Reasons Young Christians Leave
32 Timothy J. Keller, Center Church (Grand Rapids, MI: Zondervan, 2012), Kindle edition,
89.
33 Ibid., 89.
34 Peter Wagner, Churchquake (Ventura, CA: Regal Books, 1999), 15, 22.
!27
Church” and listed as the fourth reason the fact that many young Christians consider
the church’s attitude to sexuality to be simplistic and judgmental. 35
The Barna report concludes:
With unfettered access to digital pornography and immersed in a culture that

values hyper-sexuality over wholeness, teen and twenty-something
Christians are struggling with how to live meaningful lives in terms of sex
and sexuality. One of the significant tensions for many young believers is
how to live up to the church’s expectations of chastity and sexual purity in
this culture, especially as the age of first marriage is now commonly delayed
to the late twenties. Research indicates that most young Christians are as
sexually active as their non-Christian peers, even though they are more
conservative in their attitudes about sexuality. One-sixth of young Christians
(17%) said they “have made mistakes and feel judged in church because of
them.” The issue of sexuality is particularly salient among 18- to 29-year-old
Catholics, among whom two out of five (40%) said the church’s “teachings
on sexuality and birth control are out of date.”
Karl Hand points out that for thousands of years the Christian position on
sexual ethics was to choose between celibacy or marriage, and to “save yourself” for
marriage. 36 He suggests that there is increasing evidence to suggest that for many
people, those options do not work. Hand states that when Freud demonstrated that
sexual repression was the cause of sometimes very severe mental illness, people
began to realise that the Christian ideal was not working for many people.
It appears that there is a widespread challenge to the “marriage or celibacy”
teaching. The raised profile of homosexuality and transgenderism has also emerged
as a threat to traditional values. The question “Are the Church’s traditional views on
sex and sexuality outdated?” would thus appear to be a relevant one. Studies, such
35 Barna Group, “Six Reasons Young Christians Leave Church.”
36 Karl Hand, “Christian Sexual Ethics,” accessed April 8, 2018, http://www.cravemcc.com/

christian-sexual-ethics.
!28
as that conducted by the Barna Group indicate that the traditional view it is one of
the reasons why young Christians are abandoning the church.
For the purposes of this research project, it does appear the local Chinese
church has tended to adopt a more “hardline” approach to sexuality. It is likely that
this subject will continue to dominate church debate for some time. Those who
express different opinions have not done so lightly, have studied scripture, and hold
tightly to their faith, at the same time as holding strong convictions about their
conclusions. Dan Via and Robert Gagnon’s book on the arguments about
homosexuality clearly illustrate that tension.37 It appears that the church has
alienated large numbers of millennials over this issue.
Legacy in the Church
Evidence from surveys suggests that leadership style may be a possible issue
for Hong Kong's millennials, and this present research tested this. I have observed
the traits of a good leader, and the relationship to good succession planning. In
relation to this matter, points raised by Henry and Richard Blackaby in their book on
spiritual leadership need to be addressed. 38 Blackaby and Blackaby encourage the
development of the next generation of leaders, stating that leaders can leave a legacy
in three major areas: their families, their work life, and God’s kingdom.39
Thom Rainer considers mentoring the one activity that identifies successful
church leaders. He states that the most effective church leaders are being
37 Dan O. Via and Robert J. Gagnon, Homosexuality and the Bible: Two Views (Min -
neapolis, MN: Fortress Press, 2009), Kindle edition, locations 1035-1158 of 1249.
38 Henry Blackaby and Richard Blackaby, Spiritual Leadership (Nashville, TN: B&H Pub-
lishing Group, 2011), 280.
39 Ibid., 363.
!29
continuously and intentionally mentored. He gives five reasons why mentoring is so
important:
1. a willingness to be monitored reflects an attitude of servant humility;

2. leaders grow by learning from others;
3. mentoring engenders some level of accountability;
4. some of the most strategic leadership ideas come from two or more
people together; and
5. mentoring offers great encouragement. 40
Walter Dingman and Gregory Stone define succession planning as the
process of identifying people who can move into key positions immediately or after
specifically targeted development. They also study the relationship between
succession planning and genuine servant leadership. 41 Kathleen Patterson lists the
qualities of servant leadership as agape love, humility, altruism, vision, trust,
empowerment, and service.42 The suspicion that servant leadership and succession
planning are uncommon in churches has been tested by the research. Robert Russell
and Gregory Stone build on this theme through a review of servant leadership
attributes and by developing a practical model that can be implemented. 43
40 Thom Rainer, “The One Common Factor of Effective Church Leaders,” January 20,
2016, accessed April 8, 2018, http://thomrainer.com/2016/01/the-one-common-factor-of-effective-
church-leaders.
41 Walter W. Dingman and Gregory A. Stone, “Servant Leadership’s Role in the Succession
Planning Process: A Case Study,” International Journal of Leadership Studies 2, no. 2 (2007):
133-147.
42 Kathleen A. Patterson, “Servant Leadership: A Theoretical Model” (PhD diss., Regent

University, 2003).
43Robert F. Russell and Gregory A. Stone, “A Review of Servant Leadership Attributes:

Developing a Practical Model,” Leadership & Organization Development Journal 23, no. 3 (2002):
145-157.
!30
Chris Sherrod argues that Christians are in danger of not passing on biblical
Christianity to the next generation.44 He says that both over-exposure to worldly
philosophy and over-dependence on church programs have caused Christians to fail
in the task of handing on a vibrant, kingdom-focused faith. He talks about five
recognizable teachable moments and the determination to intentionally pass on our
faith in daily living.
John Mabry claims that the Baby Boomer generation is best placed to
mentor and minister to millennials. 45 He argues that Boomers have enough overlap
with millennials in terms of enjoyment of popular culture, sports, dance, and
enthusiast groups to make these connections. He observes that in later life, some
Boomers become more introverted and withdrawn, but those who have not done so
will find plenty of opportunities to connect. Mabry concludes that millennials want
friendship above and beyond all else. From elders they want encouragement, they
want to be seen, and they want approval. Boomers can also provide an example that
reveals to millennials the concerns of a wider world.
Paul Scanlon picks up the biblical theme of Abraham, Isaac, and Jacob
throughout his book and declares that God always acts generationally.46 He
identifies a model of three generations as being most effective and talks about the
battle for the loins, the battle of the bridge, and the battle for permanence. His
44 Chris Sherrod, “Equipping the Next Generation,” Christian Research Institute, January
10, 2011, accessed April 8, 2018, http://www.equip.org/article/equipping-the-next-generation.
45John R. Mabry, Faithful Generations: Effective Ministry Across Generational Lines (New
York: Morehouse, 2013), Kindle edition, location 3653-3655.
46Paul Scanlon, Battle for the Loins (Leeds, UK: Abundant Life Publishing, 2004).
!31
argument is based on persuasive evidence that raising up three generations of Bible-
believing Christians can establish a dynasty, built for eternity.
The importance of legacy has become intensely personal to me. On
November 1 2013, I handed over the senior pastorship of the Vine to my “spiritual
son,” Andrew Gardener. I often speak about “passing the baton”; and in a 2012
sermon of that title, I equated life and ministry to a relay race and spoke at length
about the importance of the 10-metre handover box. 47 In that sermon, I quoted
Dwight Robertson who describes the runners best suited for “baton passing” as
follows:
1. People who accept their unworthiness—and Christ’s worthiness.

2. People who feel “unprepared,” but are unwilling to see others live
without encouragement, instruction, affirmation, and help. People
willing to love and care deeply about others.
3. Imperfect people.
4. People willing to listen vertically and horizontally.
5. People willing to cheer and express great belief in others and God’s
design for them.
6. People who want to pass on their spiritual wealth so other kingdom
runners will have greater future advantages. 48
The literature on legacy, and my own life experience, shaped the research
questions that were concerned with leadership style. As the purpose of the literature
review was to provide a fundamental background for developing the research
project, it is now helpful to turn to the biblical literature to further refine those
questions. 
47 John H. Snelgrove, “Passing the Baton” (Sermon, The Vine Church, Hong Kong, October
22, 2012).
48Dwight Robertson, You are God’s Plan A; There is no Plan B (Colorado Springs, CO:
David C. Cook, 2006), 201-208.
!32
CHAPTER 4: BIBLICAL AND THEOLOGICAL FOUNDATIONS
The biblical review that follows, looks at the three themes of identity, culture
and leadership. It is these three themes that emerge as most suitable for framing my
research. Millennials in Hong Kong are struggling with issues to do with identity,
culture and leadership, and to trace what the Scriptures have to say on these topics
will illuminate the research that follows in subsequent chapters.
Identity
The literature indicates millennials in Hong Kong and elsewhere appear to be
struggling with their identity. In an increasingly secular culture, millennial
Christians are wrestling with church structures and services that can appear largely
irrelevant to their modern lives.
Identity has always been an important issue for believers. Throughout the
Bible, God identifies his people (the nation of Israel in the Old Testament, and
believers in the New Testament) in terms of His covenant with them. The first
covenant appears to be the one God made with Abraham (Abram). In Genesis 12 it
is written that God will bless Israel and that Israel will be a blessing. 1 This covenant
can be seen as a type of marriage. God establishes marriage in Genesis 2 as the most
intimate early relationship and a reflection of his intended relationship for
1Colin Brown, The New International Dictionary of New Testament Theology: Vol. 1
(Grand Rapids, MI: Zondervan, 1975), 366-367.
!33
humanity. 2 Abram seals the covenant by moving from his homeland. This is the
marriage match: Abram and God. God is going to “marry” an entire nation.
Several generations later as slaves in Egypt, the Israelites are badly treated
by Pharaoh and denied the opportunity to worship freely. The workload is extremely
hard, leading to a groaning people. God demonstrates that they are indeed his people
by hearing their cries and releasing them from their oppressive work.
God calls Moses as his chosen vessel in Exodus 3, which carries the account
of the burning bush, where God introduces himself to Moses by saying, “Here I
Am” (Exod 3:4). Bob Stallman concludes that this is a statement of availability, not
location.3 Moses is commissioned to go to Pharaoh and request him to “Let my
people go.” Exodus 9:1 records God saying to Moses: “Go to Pharaoh and say to
him, ‘This is what the LORD, the God of the Hebrews, says: Let my people go, so
that they may worship me.’” God obviously still regards Israel as “his people.”
God delivers them, forms them into a worshipping community, and develops
an ongoing relationship with them and leads them into a good life: “a good and
spacious land, a land flowing with milk and honey.”
Yet even something as miraculous as the parting of the Red Sea has the
Israelites grumbling and questioning their identity as God’s people. Even then, God
hears their grumbling and provides manna and quail. God’s covenant with his
people is then re-established on Mount Sinai.
The “people of God” is a term first attributed to God in Exodus 6:7, and
relates to the covenant between God and Israel. God promises deliverance, and in
(Grand Rapids, MI: Zondervan, 1975), 580.
3 Bob Stallman, “Exodus and Work: Bible Commentary,” Theology of Work Project, ac-
cessed April 8, 2018, https://www.theologyofwork.org/old-testament/exodus-and-work.
!34
return the people show obedience. The Lord does not establish a contract with Israel
or with the church, he creates a covenant. There is a difference. Contracts are broken
when one of the parties fails to keep his promise. A covenant puts no conditions on
faithfulness. It is the unconditional commitment to love and serve.4
The Old Testament is a story of a God who is faithful to the promises he
makes to his people and a people who are consistently disobedient. When God
makes his covenant with Moses and Israel, he makes it clear what is expected from
the people of God. The peace and security of Canaan is conditional on their
obedience.
Again, the Israelites are referred to as “the people of God” in Judges 20:2
and 2 Samuel 14:13. In those texts God is also represented as speaking of the
children of Israel as “my people.” It is important to note that this identity was
previously challenged through slavery, and later the exodus, and the exile.
Yet Israel is not a faithful bride and often acts as though not God’s people.
Firstly, Israel and its kings become so stubborn and hungry for power that the land is
divided in two, into a northern and a southern kingdom. Even after this split, both
kingdoms continue their pattern of forsaking God until they are exiled. One of the
early prophets, Hosea, uses his own experience as a symbolic representation of God
and Israel: God the husband, Israel the wife.5
Hosea is commanded to take a wife who will become a prostitute as an
example of God’s relationship with Israel. Hosea is to manifest God’s patience and
love. Hosea’s wife leaves him to go with other men; Israel leaves the Lord to go
(Grand Rapids, MI: Zondervan, 1975), 366-367.
5 Brown, The New International Dictionary of New Testament Theology: Vol. 2, 583.
!35
with false gods. Hosea searches for his wife, finds her, and brings her back; God
will not abandon Israel and brings the people back even though they have forsaken
him, and He once again calls them “amm,” which means “my people.”6
Though Israel might have been regarded as forsaken as a widow, the LORD
promises to stand in the place of her husband. Israel may have forsaken God, but
God does not forsake Israel, and nowhere in Scripture do we get a sense that God
ever ceases to regard Israel as His own people.7 Indeed, the Lord asks: “Can a
mother forget the baby at her breast and have no compassion on the child she has
borne? Though she may forget, I will not forget you!” (Isa 49:15).
When eventually they are carried off into exile, one might conclude that God
has rejected his people. Yet God sends his prophets to call them to repentance and to
speak a message of hope. The most quoted verse is Jeremiah 29:11: “‘For I know
the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm
you, plans to give you hope and a future.’”
He is not going to give up on his people, and his prophets, most notably
Jeremiah, start to talk about a new covenant. Sin and disobedience have marred the
old one. The law does not work; something better will need to be established. The
exile does not last forever. They return to Jerusalem, rebuild the wall under
Nehemiah’s leadership and restore temple worship under Ezra. But still there is
something missing, and the prophets look forward to a new day and a new
covenant.8
7 Ibid., 797-798.
!36
The Old Testament is the story of a Father reaching out to his people, his
beloved Israel, calling them back to sonship. Time and time again, they rebel against
him and turn away, and yet he never stops being a loving Father—wooing them,
pursuing them. The prophets point a way to a new season for the people of God, but
there is to be a period of waiting: four hundred years.
Before I look at the identity of the New Testament church, it is important to
look at the issue of identity in relation to Jesus and the disciples. The central
moment is God the Father affirming Christ’s identity at his baptism (Luke 3:21-22).
During Jesus’ baptismal graduation, his Heavenly Father identifies three
foundational truths that are essential to Jesus’ public life and ministry. He
acknowledges his pleasure that his Son has succeeded in understanding and
applying these to his life. It appears that these three factors are central to Jesus’
preparation. The three primary foundation stones of Jesus’ identity, life and His
ministry are found in Mark 1:11:9
1. You are my son—Jesus has come to learn who his Father is and what
his true identity and value are from His Father’s perspective.
2. Whom I love—Jesus has a tested and proven knowledge of his
father’s love. His relationship with his Father is secure, not based on performance.10
3. With you I am well pleased—Jesus has learned that his primary
purpose and motivation for life and ministry is bringing joy and glory to his Father
above anything and everyone else. 11 
9Colin Brown, The New International Dictionary of New Testament Theology: Vol. 3 (Grand
Rapids, MI: Zondervan, 1975), 641,697.
10 Brown, The New International Dictionary of New Testament Theology: Vol. 2, 543-544.
11 Ibid., 818-819.
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It is noteworthy that this occurs before Jesus has done any ministry.
Immediately following this occasion, where Jesus is affirmed by his Father and
anointed for public ministry, he is led by the Holy Spirit into the wilderness to be
tempted by the evil one. Satan questions Jesus’ identity, his relationship with his
Father, and his purpose in life, and, by doing this, tempts Jesus to prove his sonship
and significance.12 In response, Jesus, quoting Scripture, shows he is secure in who
he is, confident of his Father’s love and focused on pleasing his Father above all
else.
This scene provides a template for the identity of the New Testament church,
an identity based on grace not works (Eph 2:8-9). 13 Even Jesus’ disciples never
really seem to understand this. There is in-fighting, jockeying for position, with
Peter famous for his denial and Judas notorious for his betrayal.
Though Jesus renews God’s marriage to His people,14 except now as the
church rather than only as the nation of Israel, the church as we know it is not
established until Pentecost, and the book of Acts is the story of the church
developing its identity. Tradition holds that the first Gentile church was founded in
Antioch (Acts 11:20-21), where it is recorded that the disciples of Jesus Christ were
first called Christians (Acts 11:19-26). Hence, the church becomes the equivalent of
the Old Testament “people of God,” and continues to this day.
Paul’s letters, such as Galatians 2:20 (“I have been crucified with Christ...”)
emphasize the view that believers are one with Christ, pointing back to the
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statement God is recorded as making describing marriage (i.e. “the two shall
become one flesh”) in Genesis 2:24, and quoted by Jesus in Mark 10:8. Paul also
uses marriage as an analogy for the Church's relationship with God on several
occasions (Rom. 9:25, Eph. 5:22 and 32, etc.)15

Peer Pressure, Identity and Scripture
There is much in the Bible and church history to show that believers are
affected by the behaviour of their peers, both good and bad. In the Old Testament,
there are those lost in the Flood (Genesis 6-9), the destruction of Sodom and
Gomorrah (Genesis 14), the Israelites in the wilderness in Exodus, and the story of
Joshua and Caleb versus the other ten spies in Numbers 14. Scripture also records
those who are prepared to stand against the crowd and resist the demands to
conform. Peer pressure remains an issue in the church today, particularly amongst
millennials. This present research addresses this matter by framing questions about
those responsible for influencing millennials in their decision to move from local to
international churches. Probing issues of identity helps reveal how young people
actually see themselves.
For example, after the despondency of the Israelites’ exile, we eventually
find the encouraging story of Nehemiah and the rebuilding of the wall in Jerusalem,
demonstrating how people respond to vision, and how giving everyone a specific
role produces a result greater than the sum of the parts. The research also
investigates the reaction of millennials to vision.
In the New Testament, peer pressure is behind the disappearance of the
disciples at the Cross. By contrast, and as an example of positive peer pressure, a
study in Acts 2 shows 3,000 saved on the day of Pentecost and the disciples settling
15 Ibid., 581-582.
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into a good way of Christian community in verses 42-47, which still represents an
ideal model for Christian community today.16
Culture
Many of Hong Kong's millennials may have been influenced by multi-
culturalism and many have had at least some of their education overseas. Also,
Hong Kong has many cultural influences in its role as a Chinese, yet international,
city. This research looks at how culture may be playing a part in local millennials
worshipping in international environments, and for this reason it is relevant to
explore the biblical perspective on the whole question of culture.
Scripture has many examples of the workings of culture in multi-cultural or
even alien societies. There are at least sixty verses in Scripture that deal with multi-
culturalism, and I studied each of them, specifically with the context of this research
in mind.
Culture in the Old Testament
One of the most striking stories begins in Genesis 37, which describes how
Joseph is sold as a slave into Egypt by his brothers, of all people. The background is
jealousy and Joseph’s immaturity in not knowing when to use his gift of dreams. His
introduction to an alien culture comes in the form of a prison cell and a trap by the
governor’s wife. Yet he ends as a prince in a foreign land dealing with the Egyptian
culture, ironically propelled there by that same gifting of dream interpretation.
Joseph’s promotion to what we might call the office of Prime Minister demonstrates
the possibility for influence and success in a foreign culture. Joseph’s acumen spares
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Egypt from the effects of the ravaging famine. The crowning glory of this amazing
story is Joseph’s reunion with his father and brothers.
After Joseph’s death, the Hebrews can be found in Egyptian captivity in
Exodus 1-10, where they are exposed to a master/slave culture that is heartless and
harsh.17 Today the world has around forty million people who might be regarded as
slaves. Although the case is not so severe, there are around 250,000 foreign
domestic workers in Hong Kong alone, who are often badly treated—and yet they
represent a force for evangelism, having access to Hong Kong homes and families
as no missionary does.
It seems that the Israelites are still able to maintain their culture in a strange
land, although organised worship is denied them. God raises up Moses, who
becomes God’s spokesman and encourages Pharaoh to “Let my people go.” The first
act following the Exodus is restoration of the worship that was so much part of the
Hebrew culture.
Against this background, God commands Israel in Leviticus 19:33-34,
“When an alien resides with you in your land, you shall not oppress the alien. The
alien who resides with you shall be to you as the citizen among you; you shall love
the alien as yourself; for you were aliens in the land of Egypt: I am the Lord your
God.”18
However, God still commands Israel to remain set apart and devoted to Him
alone on several occasions, starting with the Decalogue. The Israelite tribes, during
the period of the guidance and leadership of Moses and Joshua, mainly have to
contend with nomadic tribes. In their contacts with such groups, they absorb some
18 Rick Gregory, 1620: The Story of Thanksgiving (California: Pacific Ventures Publishing,
2015).
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of the attitudes and motifs of the nomadic way of life, such as independence, a love
of freedom to move about, and fear of or disdain for the way of life of settled,
agricultural, and urban peoples. The pagan Canaanite culture has a significant effect
on what we call the Kingdom period. The Israelites begin to adopt Canaanite
culture; even their children have Baalite names.
This has a chilling resemblance to the twenty-first century, where paganism,
post-modernism, and political correctness have created a culture where the Christian
voice is diminished, something the Apostle Paul warns the Romans against. 19
Ironically, this issue seems more pervasive in the Christian West than the more
syncretic East. Hong Kong’s cultural issues are money, power, and sex (perhaps as
much or even more so than Eastern religion and philosophy), and it is important to
be aware of this in approaching this research—especially in light of the millennials’
passion for social justice and displaying Jesus’ love for people. The question
remains whether millennials reject biblical guidance from previous generations and
compromise with worldly culture because they perceive these same commands to be
ignored by older Christians. Yet at the same time, other religions and even non-
religious people, both of whom are groups millennial Christians encounter quite
frequently in a city as diverse as modern Hong Kong, do uphold such values.
A study of the exiles in Babylon and the call in Jeremiah 29 to seek the peace
and prosperity of the city provides some biblical insight, as we compare a culture
(and identity) that comes from being the “people of God” against that of the
prevailing culture in Babylon. The plaintive lament of Psalm 137:1, “By the rivers
of Babylon we sat and wept when we remembered Zion,” echoes the sentiment of
the exiles, asking in v.4 “how can we sing the songs of the Lord in a strange land.”
Many millennials have experienced other cultures in education, life, etc., and it is
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relevant to investigate the impact of these experiences in their decision to switch
churches.
Kingdom Culture
A look at the New Testament and the prevailing Roman and Greek culture at
the time of Jesus, reveals how the early church developed in that culture, and the
challenges (and opportunities) that this offered. Probably more than any other
people, the Greeks exercised a lasting influence on the Jews. The Greek influence
extended into the time of Christ. The arrival of Greek culture affected not only the
political and socio-economic life of the East, but also its religious life. In addition,
the exodus of many Jews who formed communities abroad (the diaspora) led to
contact with forms of Greek religion. These various forms of religion found their
way into Palestine and they survived within the Empire into Roman times.
In Jesus’ time, Israel was under the influence of Greek culture, but
dominated by Rome through its colonial power. This had a negative impact on the
unity of the Palestinian Jews, although worship in the synagogue was as much a part
of cultural life as it was religious.
It is against this background that Jesus begins to introduce kingdom culture.
Much of his teaching focuses on the kingdom, with the kingdom of God mentioned
in sixty-three different verses. In many ways, the kingdom of God turns the
kingdom of this world upside down.20 Its values, expressed in the Sermon on the
Mount in Matthew 6-8 are radical and, to a great extent, counter-cultural.
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In this sermon from Jesus are the early pillars of Christianity. 21 In Matthew
6:10 Jesus says, “Your kingdom come, Your will be done, On earth as it is in
heaven;” and perhaps even more famously, in 6:33, “But seek first his kingdom and
his righteousness, and all these things will be given to you as well.”
Later, Jesus sends out His followers to spread His teachings about the
kingdom of God: “And He sent them out to proclaim the kingdom of God and to
perform healing” (Luke 9:2). The development of this culture unfolds in Acts, with
the establishment of the church through the outpouring of the Holy Spirit. The
epistles in particular represent Paul’s description of a gospel-centred culture.22 Paul
writes in 1 Corinthians 4:20: “For the kingdom of God does not consist in words but
in power,” and in Colossians 1:13: “For He rescued us from the domain of darkness,
and transferred us to the kingdom of His beloved Son.” In the 2,000 years since,
kingdom culture has often been at odds with the prevailing culture. Nonetheless, the
early church in Acts as a loving, praying, serving, witnessing and worshipping
community, offers the twenty-first century church a role model, a kingdom culture,
to aspire to and hopefully put into practice.
The seven churches in Revelation describe seven prevailing church cultures.
A study of the seven churches highlights the challenges that the prevailing culture
can present to the church of Christ. The churches represent backsliding, suffering,
compromising, adulterous, dead, faithful, and lukewarm cultures. The challenges
these cultures present are overcome with the gospel. 23 We would need to explore the
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culture centred on the gospel that would appeal to millennials without
compromising the need for a kingdom culture.
Indeed, church culture often reflects denominational rules and practices that
are at variance with the gospel-centred culture of the Bible. My research seeks to
investigate how much twenty-first century local church culture has impacted local
millennials and their decision to move away from the local church.
Leadership
This present research investigates whether styles of church leadership have
an effect on Hong Kong millennials abandoning their local churches in favour of a
different style of leadership found at international churches. As part of the
background to this research, and in order to establish biblical models, the following
section provides a brief exposition on the various styles of leadership found in the
Scriptures.
Old Testament Leadership Models
There are many great leaders in the Bible, but with the exception of Jesus,
they all have character flaws. To begin with Moses: the partriarch’s lifespan of 120
years is neatly divided into three sections by Stephen the Martyr in his speech to the
Sanhedrin (Acts 7:20-36), as a perfect example of leadership. From birth to age
forty, Moses lives as Pharaoh’s son, which provides the perfect foundation; between
the ages of forty and eighty, shepherding his flocks will prepare him for shepherding
God’ people; and between ages eighty to 120 he sees how the lessons he has learned
prepared him to lead the Israelites across the Red Sea and towards the Promised
Land.24
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Moses’ leadership temperament is a blend of positive and negative qualities.
He is charismatic, a good administrator, and gifted at contract resolution. 25 His
killing of the Egyptian, ironically out of compassion for a Hebrew who is being
beaten, and his subsequent fleeing to Midian, demonstrate a flaw in his character.
His weakness in public speaking is overcome by God’s calling and his brother
Aaron. Yet his disobedience in striking a rock ultimately costs him his opportunity
to lead the people into the Promised Land.
In a powerful example, he takes advice from his father-in-law, Jethro, and
frees himself up for more important leadership tasks by delegating to others.
Ironically, one of Moses’ greatest achievements will be his legacy in the form of
Joshua. Joshua demonstrates his credentials when he and Caleb take on the other ten
spies. He serves Moses’ vision and leadership faithfully, yet is willing to step up to
the plate. Joshua will be forever remembered for the victory at Jericho, but the
defeat at Ai comes before that great victory. The root cause, described in Joshua 7:1,
is the sin of Achan. Yet Joshua’s character is the driving force that allows him to
carry out his commission, and this represents Moses’ legacy.26
A comparative study of Saul and David from 1 Samuel enables us to
compare good and bad leaders in order to throw some light on the church today,
particularly in the context of this present research project. Both men have
weaknesses and make fatal mistakes, with serious consequences. The difference is
that David is repentant, whereas Saul tries to cover up. David is kind, forgiving, and
courageous against Saul’s cruelty, unforgiveness, and fear (1 Samuel 24, 26). David
is at peace with God; Saul separates himself from God. Such a distinction might be
25 Ibid., 635.
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especially enlightening for millennial Christians who find themselves frustrated or
disillusioned with previous generations in the Church. In the end, David is described
as a man after God’s own heart: God’s kind of king.
Later in the Old Testament, Elijah and Elisha emerge as an extension of
Moses’ legacy in passing leadership to Joshua. God tells Elijah that Elisha will be
the next prophet and Elijah responds by placing his mantle on Elisha. Elisha asks for
and appears to receive double the anointing of his mentor (He performs twice as
many miracles). That is Elijah’s legacy.
New Testament Leadership
It is a study of Jesus from the Gospels which provides the accurate yardstick
to measure leaders against. A particular inspiration is Jesus’ discourse about a
servant leader (Matt 20: 26, Luke 22:26). Surely this is what is needed to measure
church history and the twenty-first century church:27 “Whoever wants to become
great among you must be your servant, and whoever wants to be first must be your
slave—just as the Son of Man did not come to be served, but to serve, and to give
his life as a ransom for many” (Matt 20:26-28).
In looking at what millennials are looking for in a leader we have to consider
that Jesus Christ was the greatest of all leaders known to man. The biblical truths of
his teachings and the pattern of his leadership are valuable to any leader. Dale
Roach, looking at Mark 1, lists nine characteristics of Jesus as a leader:
1. Jesus is not self-promoting (Mark 1:11).

2. Jesus is obedient to the Holy Spirit (1:12-13).
3. Jesus casts a vision with clarity, simplicity, and directness (1:15).
4. Jesus is a strategic team builder (1:17).
5. Jesus is a relationship builder (1:19).
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6. Jesus expresses control and authority as a leader when needed (1:23-25).
7. Jesus engages crises head-on (1:30-31).
8. Jesus practices daily prayer (1:35).
9. Jesus is all about empowering others (1:40-45). 28
The three years the disciples spend under Jesus’ mentoring and teaching are
crucial to the founding of the church and its early growth. Even the people who are
closest to Jesus often fail to grasp the significance of the Messiah, His ministry and
the calling upon themselves as His followers. Nonetheless the twelve, less Judah,
will be God’s chosen vessels following the outpouring of the Holy Spirit at
Pentecost.
The Apostle Paul is an example of a good New Testament leader. As God’s
chosen vessel to take the Gospel to the Gentile world, it is not leadership in general
that typifies Paul, but leadership within the Christian movement, especially, but not
exclusively, in the churches he founds.
Paul’s mentorship of Timothy is a fine role model and would appear to be
missing from much of the practice of the church in Hong Kong and elsewhere. Rick
Warren talks about their relationship having three stages: Parenting, Pacesetting and
Partnership. Paul meets Timothy in Lystra (Acts 16) and begins his apprenticeship
programme by empowering Timothy to accompany and assist him.29 Timothy’s
biological father is Greek, but no evidence is provided that he is a Christian. Paul
thus filled the shoes of a spiritual father and gives Timothy a vision for what a future
ministry might look like. Paul initially sets the pace for Timothy until he is ready to
become an equal teammate.

28 Dale Roach, The Servant Leadership Style of Jesus (Bloomingham, IN: WestBow Press
2015), 21ff.
29 Rick Warren, “3 Phases of a Paul and Timothy Relationship,” Pastor.com, February 6,

2014, April 26, 2018, http://pastors.com/paul-timothy/
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What Jesus and Paul have in common is the way they empower their
followers. Jesus makes it clear that His mission is to prepare His disciples to take
the gospel to the world. Jesus instructs through his teaching, demonstrates through
his miracles and empowers them, most specially through the outpouring of his Holy
Spirit at Pentecost.
Paul founds churches throughout Asia Minor, invariably stays for a while to
equip the saints and then empowers them to run their churches. In relation to this
equipping, I also investigate whether Hong Kong's millennials get their sense of
belonging from being given a job and feeling as if they are participating in the life
of a church. In this regard, Paul’s letter to the Ephesians, especially chapter 4, looks
at the subject of each member of the Body of Christ playing their part. Paul writes:
“There is one body and one Spirit, just as you were called to one hope when you
were called; one Lord, one faith, one baptism; one God and Father of all, who is
over all and through all and in all” (Eph 4:6).
Paul goes on to describe different offices or gifts given to equip Christians
for service and to build up the body of Christ.30 Paul suggests that this will build up
unity and promote maturity: “From him the whole body, joined and held together by
every supporting ligament, grows and builds itself up in love, as each part does its
work” (Eph 4:16).
The research described in the following chapters is built upon the biblical
foundation outlined above, and is aimed at measuring how the twenty-first century
local and international churches in Hong Kong measure up to the standards of bibli-
cal leadership, and is aimed also at seeking opportunities for improvement in the
future.
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CHAPTER 5: METHODOLOGY
Method for Gathering Data
After careful consideration of the biblical and other literature, I decided that
my research method would be qualitative rather than quantitative. I came to that
conclusion because it was doubtful that quantitative measures would add value to
this project.
John Cresswell notes that qualitative research begins with assumptions and
the use of interpretative/theoretical frameworks that inform the meaning individuals
or groups ascribe to a social or human problem.1 To study various issues, qualitative
researchers use an emerging qualitative approach to inquiry: the collection of data in
a natural setting, sensitivity to the people and places under study; and data analysis
that is both inductive and deductive, and then establish patterns or themes from the
data. Cresswell states that a complex, detailed understanding of an issue can be
established by talking directly with people. 2 He comments on the important role of
the “researcher as key instrument” in qualitative research: “the qualitative
researchers collect data themselves through examining documents, observing
behaviour, and interviewing participants.” 3
This project uses a research method called a “grounded theory” approach.
Anselm Strauss and Juliet Corbin describe grounded theory as a “qualitative
research method that uses a systematic set of procedures to develop an inductively
1 John W. Cresswell, Qualitative Inquiry and Research Design: Choosing Among Five Ap-
proaches (Los Angeles, CA: Sage Publications, 2010), 44.
2 Ibid., 48.
3 Ibid., 45.
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derived theory about a phenomenon.” 4 W. Lawrence Neuman states that the purpose
of grounded theory is to build a theory that is faithful to the evidence.5
The next decision was then whether focus groups or one-on-one interviews
would better serve this research. Roger A. Straus and others discuss the merits of
both, comparing the benefit of the group dynamics of focus groups with the
possibility of going deeper in one-on-one interviews.6 I felt that my group
moderation skills would lend themselves well to the former and that I would be
better placed with focus groups to find a consensus opinion. I felt that I would be
able to achieve more by stimulating a discussion and that the participants would
bring out the most from each other. I also sensed that being a reasonably well-
known senior pastor might inhibit one-on-one interviews and that the answers might
end up being what they thought I wanted to hear, rather than objective comments.
In making equal and opposite arguments for both focus groups and
One-on-one interviews, Neumann states a preference for focus groups where,
among other things: the natural setting allows people to express themselves openly/
freely; open expression is encouraged; researchers are given a window into how
people talk about the topic; and participants may query one another and explain their
answers to each other. 7
4 Anselm Strauss and Juliet Corbin, Basics of Qualitative Research (Newbury Park, CA:
Sage Publishers, 1990)
5 W. Lawrence Neuman, Basics of Social Research: Qualitative and Quantitative Approach-

es (Boston, MA: Pearson Education, 2007), 31.
6 Roger A. Straus, “Focus Group Principles and Practice,” Journal of Applied Social Science
5, no. 2 (September 2011), 88-90.
7 Neuman, Basics of Social Research, 301.
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M. Denscombe identifies three features of focus groups: 1) There is a focus
to the session. The group discussion is based on an item or experience about which
the participants have some common knowledge. 2) The emphasis is on the
interaction within the group as a means of eliciting information. 3) The moderator’s
role is to facilitate the group interaction rather than lead the discussion.8
I concluded that the interaction between the participants would spark a
discussion that illuminated this topic and would draw out issues. I therefore selected
focus groups for my primary research, whilst acknowledging the value of one-on-
one interviews, which I would consider as secondary research.
That said, I collected a simple questionnaire from each of the participants of
the focus groups, as described in Appendix B. I decided not to look at this until after
my primary research was completed, for two main reasons: firstly, to ensure that I
was not biased when I entered the focus groups, and, secondly, to provide a credible
check on the primary research finding. In addition, I would conduct some research
at the Vine Church that would also act as a further credibility check.
An assistant handled the recording, allowing the moderator (myself) to
facilitate the discussion. I would be responsible for creating a conducive
atmosphere, stimulating the discussion, keeping the discussion on track, and
encouraging participation from all. I would also be responsible for observing non-
verbal communication.
Therefore, the methodology that I decided to adopt for my primary research
was a series of focus groups, made of up of a roughly equal number of males and
females, born between 1982 and 1996. (The accepted definition of a millennial can
8 M. Denscombe, The Good Research Guide: For Small-scale Social Research Projects
(New York: McGraw-Hill, 2010), 352.
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include a birthdate of up to 2003 or even 2004, but the under 20s were not deemed
relevant to the problem statement.)
I conducted four focus groups, each with seven to ten participants, with each
group lasting approximately sixty to ninety minutes. The facilitator was myself,
aided by a Chinese speaker, Summer Lam (as participants might want explanation in
their mother tongue or wish to express themselves in Cantonese). I used
homogeneous groups, and determined my criteria for the sample as Chinese-
speaking, ethnically Chinese, born between 1982 and 1996, attending an
international church in Hong Kong.
I chose a “convenience sample,” as described by B. Berg and Dale Brubaker
and Thomas Murray for two reasons.9 Firstly, they would be readily accessible to
me (Berg describes this as proximity and availability), and, secondly, those still
attending local churches might not be aware of the issues.
We sent around a hundred questionnaires to potential focus group members,
and received eighty-five responses. This, as noted, had the added advantage of
allowing me to do some simple quantitative analysis after the focus groups to
complement my findings. The focus group members were invited by Summer Lam
from among those who responded. Again, I remained at arm’s length, so that I
would not unduly influence the make-up of the groups.
Before each focus groups started, participants were asked to provide their
personal information and answer some closed questions. We were then able to focus
the discussion on open questions. Using this approach allowed the answers to
formulate the hypotheses rather than the other way around.
The groups were held at The Vine Centre Green Room, as follows:
9 See B. Berg, Qualitative Research Methods for the Social Sciences (Boston, MA: Allyn &
Bacon, 2009), 32; and Dale L. Brubaker and Thomas R. Murray, Themes & Dissertations: A Guide to
Planning, Research & Writing (Thousand Oaks, CA: Corwin Press, 2008), 132-133.
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Thursday, February 2, 2017, 7:00 p.m.: 7 attendees
Friday, February 3, 2017, 7:00 p.m.: 7 attendees
Friday, March 3, 2017, 7:00 p.m.: 7 attendees
Saturday, March 4, 2017, 11:00 a.m.: 10 attendees
Each session lasted around ninety minutes. Refreshments were made available and
ice-breaking questions were asked. I started the groups by thanking them for their
attendance and briefly sharing the purpose of the group and gave them a brief
outline of my doctoral dissertation—being careful not to influence their sharing. I
then invited each person to introduce themselves and share a little of their
background: age, marital status, where they were born and educated, whether their
parents were Christians, and what churches they were attending now and had
previously attended. Questions were then asked in an open format, encouraging
responses that would benefit the research. I was careful to keep the discussion
moving and not dwell on “pet subjects.” There was considerable interaction between
the participants, and this encouraged participation. Every participant was willing
and there were no silent members in any of the groups. I injected humour into the
proceedings to encourage a willingness to participate. We switched the recordings
off at around ninety minutes and encouraged some “off the record” discussion.
The research questions were developed out of the literature review and from
studying trends concerning millennials, globally as well as those in Hong Kong.
Questions were also drawn from the issues facing urban churches today; the
importance of legacy in the church; and the issues of identity, culture, and leadership
that emerged from the biblical review. Participants were also asked to offer their
advice to the leaders of local and/or international churches.
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Evaluation Methods
The primary research, i.e., the focus groups made up of millennials, was
specifically designed to allow the answers to emerge under different categories and
themes. The categorisation of the comments was the major means of establishing
whether adequate conclusions might be drawn. I conducted simple content analysis
on the focus group transcripts.
All sessions were conducted in English and recorded using the iTunes
programme, with expression in Cantonese translated afterwards by the bi-lingual
co-facilitator. Transcripts were transported onto suitable software and frequencies of
categories and themes compared. The audio recordings were destroyed after
transcription and names of participants changed to initials or pseudonyms to respect
anonymity. Each participant signed the informed consent form. Participants had the
freedom to participate or not, could leave at any time if they wanted to, and have
their previous responses deleted—although no one did. Participants will be offered a
copy of the completed dissertation if they want it.
I recognised that a possible bias with this research would be my own pre-
conceived ideas or jumping to a conclusion ahead of solid research. My analysis of
the data thus allowed it, in essence, to speak for itself. Grouping of codes was
undertaken by systematic coding processes and, through line-by-line coding,
compared and merged with similar sub-groups. I performed selective coding to
ascertain dominant themes, allowing that the disaggregation of core themes would
provide the connections between the themes. I did this by arranging for the
transcripts to be typed longhand, and corrected inaudible comments by referring to
the original audio files. The coding was performed using different coloured pens and
the grouping of similar themes. The coding was then checked by a third party. This
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process put me in a reasonably strong position to measure the outcome of the
research.
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CHAPTER 6
OUTCOMES AND RESULTS
Having agreed on the methodology, a questionnaire was sent to over a
hundred potential attendees in January 2017. The questions can be found in
Appendix B. A total of eighty-five people responded. Summer Lam conducted a
simple analysis of the findings of the questionnaire, and, as a result, invited those
who fitted our target group to a series of focus groups. As noted, I did not see any
results of this survey until after the focus groups. I decided I did not want to be
unduly influenced by the questionnaires and, in addition, my research was not
primarily meant to be quantitative. The responses were sent to Summer Lam, who
used them for gauging the appropriateness of the attendees and ensuring that they
were a fair, representative sample.
The focus groups were held at the Vine Church, Wanchai, chaired by myself
and aided by Summer Lam, a native Cantonese speaker. The names, ages, and
church background of the attendees are as written. All (100 percent) of the attendees
were ethnically Chinese. Eighty percent were educated overseas and 20 percent in
Hong Kong. Ninety percent had excellent English and about 10 percent struggled a
little. Almost all had grown up in a local Chinese church environment, and all were
now attending an international congregation.
I deliberately left a four-week gap between the first two and second two
groups, to allow a review with my co-facilitator and supervisor to ascertain whether
any amendments were necessary. Participants were able to share freely, even though
their comments were being recorded, with their permission.
!57
Coding was completed after the groups, initially by myself and confirmed by
a third party, Pastor Johnny Wong, an M. Div. graduate from Toronto Baptist
Seminary. After consultations with my supervisor, I reported my findings using the
themes and some categories that emerged from the coding process. I concluded each
focus group meeting by inviting participants to offer any advice to local and
international churches, and have included that at the end of my findings.
Focus Groups
The personal details of participants are listed below as follows: name, gender,
age range, birthplace, marital status, occupation/industry, first language, other
languages spoken, Hong Kong education, overseas education, degrees received
abroad, time as a Christian, parents Christian or non-Christian, small group
language preference, home church, denomination of home church, previous
church(es), personal denominational affiliation.
Table 6.1: Group A details
Date: 2-Feb-2017 (Group A)
Interviewees: Sharon, Phoebe, Paul, Joey, Arlina, Tim, Summer
Interviewees:
A1: Sharon, female, 21-25, born in Hong Kong, single, grad student, first language
Cantonese, also speaks Mandarin and English, local school, received education
in USA, bachelor’s degree, Christian over ten years, Christian parents, prefers
small group in English, worships at The Vine, non-denominational, previously
at Hong Kong Ling Liang Church, Evangelical.
!58
A2: Phoebe, female, 26-29, born in Hong Kong, married, full time mum, first
language Cantonese, also speaks English, local school, received education in
Australia, no degree, Christian over ten years, Christian parents, prefers small
group in Cantonese, worships at The Vine, non-denominational, previously at
EFCC Tung Fok Church, Evangelical.
A3: Paul, male, 30-35, born in Hong Kong, married, video director, first language
in Sweden, bachelor’s degree, Christian over ten years, Christian parents,
prefers small group in English, worships at The Vine, non-denominational,
previously at EFCC Tung Fok Church, Evangelical.
A4: Joey, female, 30-35, born in Hong Kong, married, marketing executive, first
language Cantonese, also speaks Mandarin and English, local school, received
education in Australia, no degree, Christian over ten years, non-Christian
parents, prefers small group in English, worships at The Vine, non-
denominational, previously at a Tsuen Wan Church, Baptist.
A5: Arlina, female, 30-35, born in Hong Kong, never married, barrister, first
education in UK, no degree, Christian over ten years, Christian parents, prefers
at CCC Mongkok Church of Christ.
A6: Tim, male, 30-35, born in Hong Kong, married, health/wealth advisor, first
education in Canada, bachelor’s degree, Christian over ten years, non-
Christian parents, prefers small group in English, worships at The Vine, non-
denominational, previously at Praise Assembly, Pentecostal.
A7: Summer, female, 25-30, born in Hong Kong, single, works at The Vine, first
education in Australia, bachelor’s degree, Christian over ten years, Christian
parents, prefers small group in English, worships and works at The Vine, non-
denominational, previously at a local Hong Kong church
Comments: the first group was the most homogenous. All were born in Hong
Kong and were under the age of thirty-five. Despite their first language being
Cantonese (all spoke English and five of the six also spoke Mandarin), they had all
!59
chosen to worship at the Vine. All of them had attended local Chinese schools, but
had received some education overseas. All had been Christians for more than ten
years (five out of six were from Christian homes), and their church backgrounds
were different Chinese churches in Hong Kong from various denominations, leaning
towards the more evangelical churches. A common theme in the discussion was
leadership style and the perceived controlling aspect of the Chinese churches.
Summer was invited to participate as a group member in this first group, as she
fitted the target demographic perfectly.
Table 6.2: Group B details
Date: 3-Feb-2017 (Group B)
Interviewees: Liana, JP, Shushu, Ephraim, Rachelle, Matthew, Ruth
Interviewees:
B1: Liana, female, 26-29, born in Hong Kong, never married, banker, first language
in USA, no degree, Christian five to years, Christian parents, prefers small
group in English, worships at Vine, non-denominational, previously at EFCC
and Island ECC, Evangelical.
B2: JP, male, 30-35, born in USA, never married, sports and recreation, first
language English, also speaks Cantonese, local school, received education in
USA/Canada, associate degree, Christian over ten years, Christian parents,
previously at ECC.
B3: Shushu, female, 26-29, born in Hong Kong, never married, event marketing,
first language Cantonese, also speaks Mandarin Japanese and English, local
!60
school, received education in Australia, no degree, Christian over ten years,
denominational, previously at Rhenish Church, Lutheran.
B4: Ephraim, male, 21-25, born in Hong Kong, never married, graphic designer,
first language Cantonese, also speaks Mandarin and English, local school,
received no education overseas, no degree, Christian over ten years, Christian
parents, prefers small group in English, worships at The Vine, non-
denominational, previously at Four Square Tsui Kwok Tsui, Pentecostal.
B5: Rachelle, female, 26-29, born in Hong Kong, never married, communication,
first language Cantonese, also speaks Mandarin and English, local school,
received education in Canada, bachelor’s degree, Christian over ten years,
denominational, previously at Toronto Life Spring Christian Fellowship, non-
denominational.
B6: Matthew, male, 26-29, born in USA, married, barrister, first language
in USA, no degree, Christian over ten years, Christian parents, prefers small
group in English, worships at KFC International, evangelical non-
denominational, previously at KFC, Evangelical.
B7: Ruth, female, 30-35, born in Hong Kong, never married, finance, first language
in USA, master’s degree, Christian over ten years, Christian parents, prefers
at Island ECC, Evangelical.
Comments: the second group was more diverse, though all of them came from
Christian homes and had themselves been Christians for some time. Most had
received some education overseas, though only two had received degrees. One
member of the group, although fluent in Cantonese, stated his first language as
English. All apart from one were still single and all preferred English small groups.
It was noticeable that all the first-language Cantonese speakers were also fluent in
both English and Mandarin. Again, most of them worship at the Vine. Much of the
!61
discussion revolved around the perceived strict and rigid structure of the local
church, the remoteness of the pastors and the more scholarly approach.
Table 6.3: Group C details
Date: 3-Mar-2017 (Group C)
Interviewees: Paul, Tracy, Kelvin, Karen, Lois, Flora

(plus Manson, observer)
Interviewees:
C1: Paul, male, 26-29, born in Hong Kong, never married, church worker, first
education in USA, master’s degree, Christian over ten years, Christian parents,
prefers small group in Cantonese, worships at Methodist International Church,
Methodist, previously at Evangelize China Fellowship HK Canaan Church,
Protestant.
C2: Tracy, female, 30-35, born in Hong Kong, never married, HR, first language
in Australia, no degree, Christian less than one year, non-Christian parents,
prefers small group in English, worships at Island ECC, Evangelical,
previously at Crossroads Community Baptist China Church, Baptist.
C3: Kelvin, male, 21-25, born in Hong Kong, never married, first language
in USA, no degree, Christian three years, prefers small group in English,
worships at The Vine, non-denominational, previous unnamed local church.
!62
C4: Karen, female, 30-35, born in Hong Kong, never married, first language
Cantonese, also speaks Mandarin and English, local school, Christian over 10
years, non-Christian parents, prefers small group in English, worships at The
Vine for more than ten years, visited a few local churches previously.
C5: Lois, female, 30-35, born overseas, never married, first language Cantonese,
also speaks Mandarin and English, local school, Christian five to ten years,
non-Christian parents, prefers small group in English, worships at The Vine,
visited a few local churches previously.
C6: Flora, female, 25-30, born in Hong Kong, never married, first language
Cantonese, also speaks Mandarin and English, local school, Christian five to
ten years, Christian parents, prefers small group in English, worships at Island
ECC, grew up in Chinese Church and still visits a few local churches with
parents each year.
Manson (observer), male 50-60, born in Hong Kong, married, first language
in UK, worships at Island ECC. Has two millennial sons and a keen interest in
the subject matter.
Comments: This group mainly attended both the Vine and Island ECC, with
valuable insight from Paul, who not only worships, but is a pastoral worker at the
Methodist International Church. All were native Cantonese speakers and also fluent
in English and Mandarin. As many attendees had been Christians for some time, it
was good to welcome Tracy, educated in Australia and a relatively new Christian. A
common theme in discussion was the more legalistic and authoritative approach of
local churches, with a good number of personal experiences described, leading to
some humorous responses.
Table 6.4: Group D details
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Date: 4-Mar-2017 (Group D)
Interviewees: Jonathan K, Jonathan L, Katie, Cherry, Joshua, Melody,

Cynthia, Desmond, Justine, Caleb
Interviewees:
D1: Jonathan K, male, 30-35, born in Hong Kong, never married, teacher, first
education in UK, bachelor’s degree, Christian over ten years, non-Christian
parents, prefers small group in English, worships at Island ECC, Evangelical,
previously at EFCC Tung Fok, Evangelical. Also lived in Beijing and became
a Christian there.
D2: Jonathan L, male, 26-29, born in Hong Kong, never married, retail sales, first
education in USA, bachelor’s degree, Christian over ten years, Christian
parents, prefers small group in English, worships at Watermark, Evangelical,
previously at Chinese Rhenish Church, Lutheran.
D3: Katie, female, 26-29, born in Hong Kong, never married, receptionist, first
language Cantonese, also speaks English, local school, received education in
USA, bachelor’s degree, Christian over ten years, non-Christian parents,
previously at One In Love Church Sydney, non-denominational.
D4: Cherry, female, 26-29, born in Hong Kong, never married, social worker, first
language Cantonese, also speaks Mandarin Korean and English, local school,
received education in Australia, no degree, Christian three-to-five years,
denominational, previously at Swatow Christian Church in Kowloon City,
Evangelical.
D5: Joshua, male, 26-29, born in UK, never married, real estate, first language
Cantonese, also speaks Mandarin Korean and English, local school, received
education in UK, master’s degree, Christian over ten years, Christian parents,
prefers small group in English, worships at Island ECC, non-denominational,
previously at Kowloon Methodist, Methodist
!64
D6: Melody, female, 26-29, born in Hong Kong, never married, art, first language
in Canada, bachelor’s degree, Christian over ten years, non-Christian parents,
prefers small group in any language, worships at Watermark, non-
denominational, previously at Various churches, non-denominational.
D7: Cynthia, female, 26-29, born in Canada, never married, first language
in Canada, bachelor’s degree, Christian over ten years, Christian parents,
denominational, previously at Christian Missionary Alliance, CMA.
D8: Desmond, male, 26-29, born in Hong Kong, never married, first language
Cantonese, also speaks Mandarin and English, local school, working holiday
in Australia, no degree, Christian over ten years, Christian parents, prefers
small group in English, worships at Watermark, non-denominational,
previously at EFCC Tung Fok Church, Evangelical.
D9: Justine, female, 21-25, born in Hong Kong, never married, first language
in USA, bachelor’s degree, Christian five to ten years, Christian parents,
denominational, previously at various local churches before going to USA.
D10: Caleb (Kip), male, 26-29, born in Hong Kong, never married, first language
Cantonese, also speaks Mandarin and English, local school, working holiday
in Canada, bachelor’s degree, Christian over ten years, Christian parents,
prefers small group in English, worships at Kowloon ECC, Evangelical,
previously at Chinese churches in both HK and Canada.
Comments: The last group was also the most diverse. Again all were native
Cantonese speakers with English and Mandarin and most had been born in Hong
Kong. This group were all single, with half worshipping at Watermark, a smaller
church than either Island ECC or the Vine, and not generally regarded as overtly
charismatic. Indeed only two of this group were worshipping at the Vine, with three
at Island ECC. All were quite mature Christians. A common theme in discussion was
!65
what the international church offered, the worship style and, in particular, the
willingness of international pastors to be vulnerable with their congregation. The
perceived lack of emphasis on grace in local churches was also a major theme in the
discussions.
The coding process, which was independently verified by Pastor Johnny
Wong, led to the development of key themes. The themes were developed by
considering the number of repeated mentions and the degree of emotion invested in
expressing their opinions. The nature of the focus groups meant that sometimes it
was after one person mentioned something that others in the group started to share
their own feelings.
Table 6.5: Themes and categories From Coding
Themes:
Feels like Rigid structure Out of touch Lacks what an

formal international church
education offers
Categories:
Pastors more Too much Not relevant Application

like teachers formality/rules
Too scholarly Got to be good to No vision Vulnerability

be accepted
Authoritative Works based, Too much Honesty/accountability

no grace politics
!66
Control Burnout Holy Spirit/worship
style
Community
Themes from Coding
I will start with some general comments on these themes, followed by
specific comments from the focus groups.
Theme A. Feels like formal education: Starting off with strong, positive
comments, over half of the respondents said that they found local churches very
strong in the area of Bible teaching, and many, especially those from Christian
families, expressed gratitude for the biblical foundation that they had received in the
local church, though they appeared to resent the style. This was particularly true of
the 80 percent who had experienced overseas education and churches, but also
appears to be the case for those who have spent their entire lives in Hong Kong.
Eight participants said they saw church as an extension of school, with pastors cast
in the role of schoolteachers. Teaching was by rote learning and rigid in approach,
focusing on information rather than transformation. Sermon delivery was identified
as systematic and not inspiring by four interviewees. The churches and church
leaders were seen as authority figures by 30 percent of participants; pastors were
rarely on first name terms with the congregation and were unapproachable. Twelve
members commented either that pastors seemed more like schoolteachers than
coaches or more like parents or grandparents than the mentors the millennials
desired. In fact, four said that they were treated more like children than young
adults, which had been acceptable in their earlier years, but was less acceptable after
puberty.
!67
Theme B. Rigid structure: Local churches were generally perceived as being
efficiently run, but nearly all of the participants (twenty-two) described them as
rigid and formal. Rules were often seen as more important than people. Some
churches mandate minimum attendance levels for those who want to participate in
small groups. (There was even a waiting list and a formal interview process at one
large local church.) Generally, baptism in a local church typically involved a six-to-
nine-month course with 80 percent minimum attendance and a written examination
and/or an interview with church leaders.
There was also a strong perception that a person had to be good to be
accepted. Ten respondents said this, referring to a combination of attendance,
behaviour, dress, and relationships. This emphasis lends itself to an even more
important perception that works are considered of paramount importance, with little
apparent emphasis on grace. In fact, nine attendees noted a lack of emphasis on
grace. In group C one attendee described being forbidden to charge his cell phone,
as the electricity was paid for from tithes and offerings and thus “belonged to God.”
I assumed that this was an extreme, isolated experience, but there were other less
extreme examples. Ten people in the focus groups commented on the control
exhibited by local churches.
Theme C. Out of touch: A major theme from the process was the emphasis
placed on works, good behaviour, and trying hard, which had the potential to lead to
burnout. Burnout was mentioned by over twenty participants. Two had witnessed it
with their Christian parents and did not wish to repeat it themselves. Six
interviewees commented that the workload expected in some churches was
unreasonable. This comment seemed to reinforce the emphasis on works, and on
being “good enough.” There were general questions raised about the relevance of
!68
the local church to twenty-first century millennials, and five participants felt local
churches had limited vision. Services and sermons were characterized by some as
boring and having little relevance to the millennials’ lives from Monday to Saturday.
The subject of church politics was raised in the discussions, with five participants
saying there was too much politics in many local churches.
Theme D. What an international church offers: As all thirty-one of the
attendees were now members of international churches, it was good to record some
positive feedback on their current churches rather than simply the more negative
aspects of their previous churches. Generally, participants appreciated the
transparency of the international church, its accountability, and the applicability of
the teaching. Eight expressed the opinion that Sunday attendance and sermons had a
real effect on how they lived out their lives as millennials in Hong Kong during the
week. Others nodded in agreement. Four participants brought up the perceived
vulnerability of the international pastors, who were often prepared to discuss their
struggles openly with the congregation, which in turn opened up the congregation to
personal healing and growth. A surprise, perhaps, was that seven attendees stated
that they respond positively to the fellowship, friendship, and community of the
international church. Descriptions included a “family feel” and a sense of belonging.
The worship style and openness to God’s Spirit was perhaps not so much of
a surprise. Twelve attendees specifically said they loved these aspects of
international churches, and again this was met with general approval. Ten attendees
also declared a sense of empowerment that they felt in being a part of an
international church or stated that the church gave them a chance to serve from
choice rather than fear.
!69
Categories
Theme A. Feels Like Formal Education
Pastors More like Teachers than Coaches
Pastors in local churches were seen as authority figures by fourteen
participants, and easily put on pedestals. None of the participants felt they had a
personal relationship with their previous pastors and only four ever addressed them
by, or even knew their pastor’s first name:

I think my experience was very different because I went to a very small
church. I echo other things about the politics and stuff, even though you see
that you really, because of the Chinese culture, you see your elders and you
really respect them….You just say “pastor,” you don’t even call them by
their name. (Group B)
One man felt the teaching led to the acquisition of information, rather than to
a personal relationship with Christ:
I know a lot of pastors. They are well-meaning people. They definitely love
Jesus and have a personal relationship.
Yeah, yeah. I did learn that it’s about personal relationship with Jesus. But it
wasn’t through the church. It was through our parents. My parents knew in a
good way, they knew the word enough where they knew what the symbol
was supposed to be about. And so I think what it is, is what we feel is not as
good about the local church. It’s because it’s like very well-meaning want to
get things right, obviously. And we all do. But I think, maybe some of the—
not as well equipped to deal with the pastor personally. (Group B)
The natural extension of this, which eight people expressed, is that pastors
are equated with teachers and church is equated with school, although this was not
seen as entirely negative:
!70
When the Bible was still roughly new in Chinese…there needed to be
establishment of theology in Chinese. So there’s a lot of—a lot of—when
you view a leader of a pastor, you almost equate them to a scholar rather
than a community leader. [I]n a way…you listen to the sermon and then you
have to think on your own to apply the passage which is kind of a good
thing. (Group B)
This was reinforced by a fellow group member:
Yeah. So I would say like the difference, I guess, in the leadership style—
local church pastors are more like teachers. It's more like school
administration type teachers. (Group B)
Four participants seem to indicate that this process started at an early age.
Even Sunday school was seen to mirror Monday to Friday school.
So, for me, our kids’ ministry is pretty organised and it does, I would say it
does echo what they were saying. It does feel like school. Kids go. They are
organised into different classes. They know their teacher. But the age group of
the teachers teaching the kids are the same as the teachers teaching the
teenagers. And for me, it sometimes feels like the teachers, the adults, are try-
ing very hard to get into the mindset of the teenagers. Doesn’t really work. So
it’s like trying to be, “Hi fellow kids. Let’s talk about these cool millennial
things,” when kids are all on their phones and what not. This is only for
teenagers, not for young adults. (Group B)
Too Scholarly
The theme that emerged from the coding, i.e., that the local church can at
times feel like formal education, began when pastors were described by eight
participants as being more like schoolteachers, with the whole approach resembling
formal education. One participant described the process as follows:
But in Hong Kong local, I would say yeah, there is the growing people, but
—from what I've seen—even [for] young adults as well as university young
adults…it feels like formal education. People—there are certain churches
!71
that—graduate from one fellowship group to the next. Even with a small
group, the system is like that. (Group B)
Another recognised that the local church has been taking steps to rectify this,
but the following comment expresses the view that old habits are hard to break:
So I was going to say, I think that there has been an attempt at making it
more personal and things like that, but the infrastructure of that formal
system is still kind of there. So it’s still hanging around. So it’s kind of like a
school as students to learn things, rather than people to grow into. (Group B)
It started from when I was 16, first came to church. It’s a Saturday, and I felt
like, when I go to local church, it’s very structured, very disciplined, and it’s
like going to a class. It’s like you go to school, and then there’s chapter one
Matthew, chapter three Matthew. You’re going by step-by-step. And then
going on the passage in a very organised way, that you feel like going to a
lecture. (Group C)
At the same time, one could sense tension between the younger generation of
group leaders and the older generation. A member of Group B expressed it like this:
Because you trust the expert, but I think now there are—or even just a small
group leader is the same as volunteer youth leaders. They want to be more
free-flowing, and more relational-based, and community-based, and
community focused. But yeah, at the same time the senior leadership has that
scholar mindset…so there's the pressure of doing the formal biblical
teaching, but yet balance it with good discipleship, and counselling, and
things like that. Through my dad I get to meet a lot of people who are just
becoming pastors, right? A lot of them, they have great hearts. Their
purpose, their meaning for why they want to do it is really great. But yeah,
exactly right. But I think there’s a little bit too much pressure from the older
generation to do it that way, to do it the way it has always been done. (Group
B)
Another member of Group B had a slightly different perspective and saw the
parallels with school not so much in the teaching, but in the system:
!72
I just want to say in my church it might be slightly different. In my home
memories, I remember that it was not so scholarly—it was like a school
because of the infrastructure, but the leaders in my parents' church, you
know there’s just that bunch. It never changes. So even though each year I
grew up to a different form, it changed the leader, but it’s still the same
leader. But at the same time what I felt like the major reason I didn’t really
enjoy going to church on Sunday, and to that particular group and whatnot, is
mostly because it’s very rigid. It feels like, go into a circle, talk about your
day, talk about your school, and then we go back to the guide book to study
the Bible. Yeah. And my parents’ church is less about memorising and
reciting the Bible but, at the same time, it's very heavily talked about. (Group
B)
One member of Group D was able to see the humorous side of this:
I want to pick up on this, because I think this is—you’re right. What was
good about the Chinese churches I completely agree with the foundation. I
think it’s kind of—still be in good stead throughout my going years. I mean,
I was the—I saw Sunday school as school but without punishment, so I was
[laughter] causing trouble and being a nuisance, but I always enjoyed it. And
teachers were very patient with me, and, I mean, I memorised Scripture from
there just because it’s part of what we had to do. (Group D)
Six of the attendees expressed frustration about the narrow style of teaching
they experienced. Others seemed to agree. One Group C member said this:
They would place recommendations for you. Like reading Bible, they would
give you a book for that and then just strictly follow that. And then if I ask
some questions outside the book and then they would say just leave this and
then go back to the book. So similar to what happened—I went to arrange a
camp and then—for a campsite or games, and all of that had to follow the
recommendations. (Group C)
Authoritative
The strength of the local church in Bible study was consistently expressed by
each of the groups. It is undoubtedly a major feature of many local churches. Seven
attendees expressed an opinion that they were glad to have spent some of their
!73
formative years in the local church for that reason. But where this seems to fall short
is through a structure that is authoritative, and the various group members were at
pains to point out what they had experienced.
A typical comment:
I think for the Chinese churches, they practiced a submissive[ness] to

authority in Chinese style [laughter]. Yes. But they have their own definition
of authority oh, submissive to authority is a phrase from the Bible, but they
take it in a Chinese way. Yeah. Yeah, I think that was summarised. (Group A)
From Group D:
I think it’s more about the difference in terms of the role, how you see a
pastor between the local church context and international church context. I
think where if when you go to a local church, it’s more of an authoritative
figure. Where linking between grace and law, they are more of the lawgiver.
Or they will impose, execute the law to sort of more judging. And instead of
extending grace to sort of show how you live by grace, rather you only focus
on living by law. (Group D)
The thing that seems to me to be coming out here quite a lot is the discipline.
(Group B)
This same feeling came through a Group B member, when talking about
what her mother had experienced in the Chinese church:
They share, from what I observe from my mom’s Bible courses, since she
tried—she worked for, or studied for, her church on different courses, and
would discuss with me on the materials. And then I realised that for the
courses that she attends, the leaders always try to be so authoritative on the
answers on interpreting the Bible. Sometimes I realise there’s no absolute
right or wrong.
!74
It’s always risky to get to rock the boat, to try to change styles and so when
those people who give you the pressure are paying you, essentially playing
you, then it’s hard to change. But, yeah, it’s hard to.
One of the Group C members added a quip about leadership style:
Actually, in my previous local church, the leader is really cold. Because she
is very disciplined and many people are afraid of discipline. (Group C)
One Group C member stated a perhaps extreme view, even though it expressed the
sentiment of many of the participants:
We are disciplined as a family [to] follow instruction. I feel like it’s us

moving from that heritage to the Western—not Western—international. Like
people need more freedom. People have to speak the right. We are able to
learn the way that we want to learn. I felt like it’s culture battle [more] than a
good church and a bad church. I don’t say it’s good or bad, but it’s just this
generation, we’re introduced to Facebook and all social media and Google.
We’re not the 1980s that we just follow instruction and follow the industrial
age. And then we want to explore more then, what is God in other country
than just the Chinese God that is very strict and very powerful. I like that,
but God has multiple perspectives. He has multiple space and it’s just
somehow, I don’t think it’s good, but somehow in the Western style, he’s
more soft. He’s not that hard, harsh.
I mean, you can say so but to me, it’s more unnecessary and it actually puts
—that puts sort of, “Oh, we have this authority.” And it sort of removed the
grace, removed that gospel message, that sort of thing. (Group C)
“They treat me like a kid” was a common theme, expressed succinctly by a
Group A member:
I mean, when I had my teenage, and that was always a problem with a lot of
aunties and uncles. They still treat me like a kid, just thought I was still a
baby. So they thought of me as still a baby. So I really had a problem with
that. (Group A)
Theme B. Rigid structure
Too Formal/Too Many Rules
!75
One of the points that consistently came out of the focus group was that rules
were so high on the agenda that formality became the order of the day. This was
expressed in many ways, by thirteen participants, and one member of group A
seemed to sum it up:
I think it’s more like different cultures. Like in the Chinese tradition, the
parents are the absolute power and we have to follow them. They will never
delegate any powers to the rest of unless they [have] passed away. So it’s
more like the same as what we’re having at church… (Group A)
A similar sentiment was expressed by Group D:
I think my only experience that the Chinese-speaking churches, when you

say—I think it's too legalistic. They want to keep everything…keep
themselves to be biblical, and not the way anything wrong, and sometimes
you feel suffocating when you talk about…. From my experience when I talk
to some leaders in the church, they are not really listen[ing]. (Group D)
Eight of the participants shared the requirements for membership, baptism or just
being an accepted member of the congregation:
You have to attend a cell group during the week, plus the attendance of the
service so that you can hit over 80 percent of the attendance. (Group A)
Baptism was revealed as a major issue. One member of Group C talked
about her mother’s experience and then her own.
Sometimes, yes, but she need to pass all the examinations, and then she tried
four times, and then finally she got to be baptised. I also tried to finish all the
classes, but at the end I really feel very stressful. And then I ran away. I
certainly am, I’m very afraid of the God, because I think I really can’t get
this thing. They want to raise an army actually, and then they can fight the
kingdom of God. I know their attitude is good, but I’m very inconsistent, so I
can’t pass the standard they required. (Group C)
It could affect the whole family:
!76
I would like to pick up from love. In my mother church, they always talk
about love, and then give many biblical quotes, and then they all remember
many Bible verses. But when they talk, they always talk about love, but
when my family has some—my parents have some marriage issues, and at
that time, my mother’s church thinks that it’s quite hard to do. It’s quite hard
to settle, and then they just leave it, and then they marginalise my parents
who are like church leaders. Because they said if these issues are exposed to
the church, they will be bring[ing] up bad testimony and bad example, and
so they just marginalise, and then they didn’t ask my dad to do anything
again…and my parents…ended up leaving the church. And that’s one other
thing that I leave my own church, leave local churches. There are too many,
many rules, regulations, but to me those rules are just issued by that pastor to
want to control— (Group C)
For one person, even the building housing the church represented the overall
attitude of the church:
When I was a kid I was growing up with the more traditional Chinese
church, I think probably [it] is the architecture as well the influence of the
space [that] makes you feel that you need to be very orderly, you need to be
very well-behaved, very good. So and yeah, and it’s like you feel like you
are only accepted when you are good. That feeling was really strong when I
was growing up. Yeah, and that’s like negative feelings….I’m not trying to
be general, but then at that time, sometimes when I would be going through
some negative feelings, want to share. But feel like not everyone could
understand, because the space or just the structure makes me feel like that.
(Group A)
Six comments were aimed at church leadership. This typical comment came
from a member of Group C:
To me, small group leaders are similar, about the same. But for council
members, usually—To me, local church council members are more rigid to
rules and you must obey—usually, they make all the changes outside the
meeting. (Group C)
One person commented that it often came down to the way members
dressed. One example:
!77
Sometimes when I visit my mom’s church together with her, she will remind
me that, “Okay, it’s during the summer. No off-shoulder, and then no shorts,”
and I then, I think they bind themselves by all of this outward stuff. (Group
C)
This comment from Group C, already mentioned, took everyone by surprise:
And the other thing is, there’s one experience that is—there’s one time I’ve
been in charge to charge my phone because I got my phone to call my
parents or something and then when I used a plug to just charge my phone,
people yell at me like, “You cannot do that.” I was like, “Why? Why can’t I
do that?” And then they told me that that’s God’s property. That’s God
electricity. They don’t grant it for the charger. And then I feel like, “Wow,
you guys have so many rules. You guys have like—I thought you guys do it
for love. Okay, I’m not going to charge my phone.” But I think it’s just—my
opinion is it’s like the society. I’m go to a local church—local school when I
was young. Local school I go to class, no drinking, no eating, discipline, sit
down, listen, take notes, don’t charge your phone. That the point. They
follow the influence of the education system. (Group C)
These comments were summed up by the sentiment:
Growing up in a local church I always remember there were many rules, and
The Ten Commandments, and…. (Group D)
I think it was just, like I said, the rigidity, the structure, the formality. I was a
teen, you know [laughter]? And also, I was frankly really sick and tired of
the way they teach the Bible and always focus on Old Testament—what do
you call that? (Group C)
Got to be Good to be Accepted
This requirement was raised in every one of the focus groups. The irony of
much of the Confucian culture that pervades Hong Kong society and families is not
lost when one is looking at the Hong Kong church. Twelve attendees lamented the
need to be good before being accepted:
!78
I think there’s part of the Chinese culture in play. Like the fact that Chinese
culture asks you to conform to the rules, like you should follow, and if you
follow then you’re being a good person. This culture is kind of being re-
labelled as being a good Christian. (Group A)
A member of Group A seemed to sum up many of the comments:
I just think that as a teenager you just had to be quiet and be good, and then
just follow what the leader said and then you’ll be fine, and then you’ll be
happy. That’s what my church is, in those days. And I still remember these
two leaders, one leader actually is the one that I keep asking questions and
she’s not happy, and she actually asked me to leave the church, I kept asking
questions [laughter]. Then I did leave the church. (Group A)
Reinforcing his comments:
So it’s like, if you cannot meet the standards, the spiritual standard, then—
You failed—you can’t come to church unless you’re good enough to come to
the church. (Group B)
The need to “put on a show” was not something everybody could bear:
Yes. It was, yeah, the main reason. But there were other things that
motivated it. It was also because of growing up in that church with my
family, and it was always awkward because my parents, they are very
devoted. And my dad is a deacon, my mom is a choir conductor. And
whenever I entered a church, it’s like everybody already knows. I can’t do
nothing wrong, and it’s always been like—it’s not comfortable. It makes me
always feel like I have to put up a show. (Group D)
I went to church because my parents went, like many of you. It was a pretty
small church, maybe maximum 200 adults or something, maybe even less.
So you were always attached as someone’s kid. So all the kids there went
with their parents. So I was known as [mother]’s and [father]’s daughter but
that was my problem. I went home sharp at 9:30. And then I always felt,
because I was representing my parents, that I needed to behave well, not to
be shamed. (Group B)
A feeling was expressed by one attendee that you shouldn’t talk about any
problems you might have, but instead just shut up and be good:
!79
Yeah. Next time, if they bring up the same problem, “You have some
problem here. But [interviewee’s name], we have been praying,” you know?
Yeah so you must be doing wrong [laughter]. (Group A)
This whole subject brought up anecdotes, like this one:
I have a friend, which is my sister. She got pregnant without being married,
and then she [was] asked to apologise to the whole group. And then I feel
very harsh for her because she got pregnant and she already feel very upset,
but the leader wants her [to] apologise in front of good friends. Yeah, and
actually, in the wedding, her wedding, the other leader want them to
apologise again, but I think well, this is the wedding. Why you all be so
harsh to them? They already apologise so many time. So I feel very nervous
about—I always think that if I have something…I won’t tell them, because
this is their style. (Group C)
The following comments came one from a member of Group A, a worship
band team member at an international church:
X: or example, in worship team, they said they have the rules that you must
attend church service every week to serve, but then I found for some
musicians, they missed church every time. But there’s only one service, so
every time, when that person has to play, then that person just shows up. And
for myself, sometimes, if I miss once, they would say, “Oh, you’re so
unspiritual.” I only slept in. And then kind of suspending me for a month,
something like that. Yeah.
John: Suspended?
X: Yeah, suspended. But here at [XYZ International Church], it’s totally fair.
You need to audition. You need to meet with the ministry leader to see if it’s
a yes or no to serve. And also it’s always when I’m so busy, I mean, it
doesn’t mean I don’t want to serve. Sometimes I was just too busy, my work
and family stuff. And then, it’s easy to block out. And people will
understand. And then once you jump in again, they welcome you. And just
one more thing. I remember I was serving at a conference last year, and the
Saturday—it was whole day Saturday. But I got some substitute in the
evening, so I only sign[ed] up for volunteering in the morning and afternoon.
After the afternoon session was done, and I got to leave, and then people just
told me, “Oh, thank you for serving. Yeah, I appreciate that.” (Group A)
!80
Being good, or successful, is sometimes measured in strange ways:
….one of the bigger churches, I think it’s a city church, they don’t say it but
it’s true, that they—that almost the success of a small group leader is how
many of your group people sign up—sign up to go to seminary. (Group B)
The various comments on behaviour may best be summed up in this statement:
Yeah, the guilt factor is also a big thing in, I guess, at church. And they are
not accepted when, the church members or leaders believe you are not
behaving well, and some people are judgemental (Group D
Works not Grace
Closely linked to “being good in order to be accepted” is a perceived over-
emphasis on works and an under-emphasis on grace, which was mentioned by six
participants. Comments included the following:
An early stage of me going to church, I think because of that I have the habit
of earning grace and I think if I’m not doing good enough, I’ll be rejected
from God’s love and I don’t really know about God’s love when I was at
Chinese [inaudible]. I was not the only one. (Group D
For me, being a Christian is just obeying the rules, reading your Bible, be
good. You know, don’t have sex, don’t take drugs, [laughter] don’t wear
revealing clothes. And then go to heaven. So I think that was the biggest
difference for me, and it was life-changing. (Group B)
So the whole sort of mentality is they’re performance driven. So it is more

about, “Okay. You've got to qualify for this,” so you will stop people from
stepping up to serve. (Group D)
Like being saved by works instead of grace. I think it’s about proving that
you’re doing the right thing. Proving that you should follow the rules. And I
think that’s a pretty big theme at least in my church then and I suspect you
guys resonate with that [laughter]. (Group A)
!81
The emphasis on works rather than grace was seen by three members as a
recipe for a narrow theological perspective.
I think there was a little bit, but I think also just theologically it was just very
narrow, how God works too and feeling like, oh, I’m not serving the church,
then it’s going to die. Not trusting that God could work [laughter]. (Group A)
Yeah. It’s kind of like task-oriented. They come—this year we have to do

this thing or that thing. So some of them are like, “Okay. Task done."(Group
B)
One of the members of Group D used the discussion as an opportunity to
“preach” about grace.
And how grace really transforms—and it’s really through grace. Then as we
listen to the teaching of God’s law, then it’s more, “Okay, we obey God’s law
because that’s how His grace works….” We use the law [for] pleasing the
pastors or pleasing parents, that sort of mindset. (Group D)
Control
There was a strong sense, voiced by eight participants, that many in the local
church were inclined to use control as a mechanism to keep members in check. This
had obviously met with a lot of resistance. A typical comment came from Group A:
The thing is that leadership, so, okay, in [XYZ Local Church], for example,
no matter if they want to put it, obedience is powerful. It’s actually number
one thing in church that is long ridden. So obedience means you have to be
working exactly as told, get better, or you respect obedience as well as like
you will ask the leaders for whatever we do. And they will be appreciating
that because you are asking for my permission to, for example, date, for
example, and things. And because why when I was youth—at the time we’re
starting to have a lot of cross-church activities for the youth. (Group A)
!82
Because, especially with [XYZ Local Church], in terms of the strong
administration sort of rules…you need to attend like 70 or 80 percent of
church services…before you even qualify to have an interview to join their
small group…. I know it’s because [XYZ Church] is a very big church, but
they have limited—they don’t have enough small group leaders so that’s
why they need this sort of control to ensure people who are committed to a
small group….So they have this sort of whole group thing. And so that’s
how you got qualified. And actually what I heard is, especially for us young
people, we don’t like to wait. I heard that’s why a lot of people would
actually change, go to [ABC International Church] or go to [DEF
International Church] instead because small groups can be a lot more open to
accept new people, rather than you got a lot of administration rules in order
to join community groups. (Group A)
Indeed, the preoccupation with attendance and the recording of attendance
(sometimes by using Octopus cards) was perceived to be an issue.
One other thing I just remembered when I hear what she’s saying, we have to
check out attendance in our own church and, if you skip too much and didn’t
attend a lot of worship sections, then you are not qualified to serve. (Group
A)
It was mentioned by one participant that the apparent control was only in
place because the church wanted to see if they could trust people to areas of
responsibility.
They need to observe you for a very long time, and even though they look
like they trust you they don’t really trust. And so many things are fear-based,
they are afraid they will lose their power, so they tend to not give out power
so easily… (Group D)
The demand this can create can become telling, hence stories like this one:
And then we all have a lot of new stuff to do—worship teams who have to
get out for services, programs and then stuff. And it affect my home life—
the church is not going to stop, so it all adds up. But it’s like trophies, you
know. It’s like playing a video game, so you better do it because there’s a
saying if we will always say—“Go on. Use me.” And then that creates a
!83
sense of danger. “What if I’m not ready? What if I don’t go there? What if I
missed it?” The concept is you don’t want to miss anything. So you attend
everything. You go [laughter] everywhere. And that takes up your whole life.
I have lost my school friends of over twenty years, and I’m starting to catch
up now. It’s really difficult. But by then, it’s fine. You know you have to go
to everything—
From the same group:

I was in the core so even if we’re welcoming the new friends in, then it’s still
distance. Because the amount of time that the core people stay together—
man, it’s crazy. So it’s like you’re going to get up two to three days of it—
it’s more than I spent my time with my mum. So then you go after school—
church. After church, home, and then that’s the three places that you go.
(Group A)
Unfortunately, according to one participant, this can lead to people feeling
excluded:
Well, I guess so, the fact that I’m enjoying the time, but what I observe is
people who serve in the Chinese church, I mean the Chinese church, or
fellowship, or whatsoever you name it. They live together. They eat together.
They are like family, but one thing for overseas students is that they don’t
really have their family around them, so these people in the church are their
family. So I think it’s a very sweet thing to do, that they unite together. They
hang out together. They live together. They spend their spare time together,
but to me, or a person who didn’t serve back there, it’s like I’m excluded
because they have their own little family. They serve together. They are
getting along well among themselves. But for me—The outsider. Yeah, I feel
like an outsider sometimes. They are not trying to exclude me, but when they
live together, they have inside jokes. They have different—inside jokes
[laughter]. Okay. Yeah. So somehow like for those who don’t serve, I mean,
we would feel excluded. I don’t think they meant to do it. (Group A)
The perceived control seems to have translated into an over-zealous
approach to follow-up, which two participants stated leads to a lack of freedom:
!84
I mean, when you visit their church right, they seems to be very warm as in,
“Oh, how are you?” But they can be very pushy also at the same time and
then when you don’t come back the next time they keep calling you until
you block their phone. That’s truly what happens, so you don’t feel free at a
local church, not at all. (Group A)
The following story indicates that this perceived control can stray into
directing people’s personal lives.
I also heard a story from my crew, right? Like she went to church for many
years, local church. And then she met a guy who is not a Christian and they
decide to get married, right? And then the pastor—the leader of the church,
of course, he didn’t like the idea at all. And first of all, they don’t—the
leader didn’t allow them to have the wedding at the church and then they
asked, “So can I invite the worship band to play at my wedding?” And then
the leader rejected them with some silly reasons. And then the leader even
recommend the members of the church not to attend the wedding. (Group C)
Theme C: Out of Touch
Not Relevant
Relevance appears to be a key requirement for millennials, and seven
participants expressed their opinion that the local church did not meet their
expectations in this area. A typical comment:
I think actually the theory is really good [in local churches]. They teach a lot
of foundation…but it doesn’t hit the spot for me. It’s not relevant. (Group A)
A word of advice came from members of Group B and Group D:
Don’t be like an insular little bubble, because they need to work on inviting
young people like us there—because we feel that they’re so out of touch.
(Group B)
But then I think at the core of it, you got to kind of, like they say, keep it
real, relevant to everyday life, right? (Group D)
!85
The ageing of the local church has obviously also raised some major issues,
leading to comments like:
Most people in that congregation is fifty-something. And generally, people

just go there to—they’re there for the community, but not so much—don’t
expect to be transformed. And this does affect the audience at my age to
really get a lot off the sermon. Yeah. So this is not very effective in a sense.
(Group D)
This perception seems to have led to a sense of churches being rather cold and
unresponsive:
Yes [laughter]. Local churches before, right, and then when they find out I’m
a Christian, and they always wonder why do you live a life so free and so
joyful? It’s not like that at the local church. I think just what you have said:
the local church they always talk about love, but you can hardly see them
demonstrate it and when you fail their expectation, they are very cold and
harsh. You just leave the church. That’s it. There is not much care, not much
love. (Group B)
One comment showed how such an attitude could lead to a person moving to
an international church, especially those who had received overseas education.
So I went to college in the States and I came back to Hong Kong and I
decided that I want to explore English churches. I think the cultural barrier
(to the local churches) was one thing. I feel I’d grown in different ways
culturally, but I think also just theologically I—yeah, I felt they were a lot of
about proving yourself and proving your worth, and also like what you guys
were saying I felt like the teaching at the international church was very
relevant to what’s happening in the society. Maybe because the local church
was middle-class church too. I don’t think they put as much emphasis on
things like serving the core or social justice issues. (Group A)
No Vision
!86
Eight participants pointed to the apparent lack of vision they had found in
local churches compared to their international counterparts. A comment from Group
B:
…even though I went to a Hillsong church or even [ABC International
Church in Hong Kong], I mean, the pastor has that authority like he knows
what he’s doing. He holds a vision and he will share the vision to his team.
He knows that he has a team no matter whether they are staff or volunteers,
and he really wants to try to share the vision of the church….[W]hen I was
younger, I never heard about any vision from the church pastor [in a local
church]. And he would always just bring out all the rules from Old
Testament, and what would you say? You can’t do that. (Group B)
Again, a comment seemed to a reflect a certain level of frustration:
In general, in young fellowships in Sundays and Saturdays, leaders, you can

see that they want to be there. They want to reach out to the youth. But, what
can I say? It feels like they just trying to do what they can, but they don’t
really have a direction of where it is going. Okay. We have a book, so a
student book. We should do a camp where we take the teens out to do more
boring spiritual stuff. Let’s do that….So much, I guess, is a lack of
confidence, I guess, from what I remember. Yeah, from the leaders. (Group
A)
Too Much Politics
Local churches were perceived by five of the participants as too political.
These two comments came from Group B:
I think that what they said is definitely true when it comes to politics and
whatnot. But also, when it’s not like official people who work at the church,
it’s like leaders from—voluntary leaders. I think from my experience,
because there are so few volunteers, when there are volunteers, they kind of
hold on to the power and just not let go. (Group B)
!87
Growing up, I heard too much politics in the church [laughter] about the
leaderships and all, way too many, because my father was one of the major
architect of all the sound systems. Yeah. So he knows a lot of the leaders and
elders. And just too many things that I don’t even want to go back to that
church because just too negative stuff. (Group B)
Burnout
The danger of burnout was a comment that came through in every one of the
groups. Group A in particular had much to say about potential burnout:
And also, I experienced starting to serve in church, since I came back to

Hong Kong. And what I found the most is, I mean, of course serving is a
good thing. Serving is healthy. Serving is like if you give up your heart to the
Lord. But also, under different leaderships, sometimes you feel a lot of—you
feel burnout. Sometimes you have been doing a lot, but people still think
you’re lazy. And people still think you’re not enough, you’re not disciplined
enough, and “Why are you resting?” “You must be serving seven days a
week,” and things like that. (Group A)
From the same group:
I think my experience in the Chinese church, actually in my college church

too, was that church is your faith. I think their understanding of how your
faith is manifested is limited in the church. I was sure [to] serve people in the
church, love people in the church, but sometimes you kind of forget other
people that God also put in your life, like your work, your family. But then if
you’re not serving the church, that kind of means well you’re not giving up
time to God. You’re not welcoming God. (Group A)
I think, in my experience, it’s like Chinese church is not calling you to go out
to the world to do what the Bible is talking about. They call you in. So when
you stay in more, keep you busy. If you are talented in something, you must
be talented in everything. So they put you onto everything. If they trust you
once, they trust you, but not to something that’s going to be on stage or
something. You have to work on the background, but you have to be busy.
And the mentality was like, they want you to be there, and then they will feel
like you’re loyal, and then they will trust you more. So it’s a very—it’s irony
that you need the trust, right, because you’re in church, but by earning that
!88
trust you need to put everything into what their church—their set up, their
foundation, their stage—is about. So you, when you are in the game, and
then you stay there until they pull you out if someday they want. So in my
experience that was the kind of thing that’s happening. (Group A)
Burnout would also appear to be a factor in the decision to change churches:
I just remember a friend who went to [XYZ Local Church], who recently
switched to [ABC International Church] and the reason that he left is
because first of all, the sermons, a lot of the sermons I probably know. The
[XYZ Local Church] pastor gave the congregation more stuff to do. And
then a lot of people, once they start to be in some sort of relationship, the
church leadership also made them involved more and more. It takes a lot of
people and work to run the church, and the point that they just get burnt out,
and then at that stage…usually leave the church. And this is kind of a
repeating cycle of people coming in and doing the same thing. (Group C)
I mean, I echo with the burnout, and they push—okay, so I’m just recapping
sort of my experience in [XYZ Local Church]. I was actually attending
around two to three years before I actually switched. …I took a break in
between, actually, from changing from a local church to international church.
(Group D)
A member of Group A’s story was telling:
I went to a Christian school, but I didn’t go to church until I was fifteen

years old. My classmate sitting next to me brought me back to her church
and since then we—I—was starting to have a happy life in church for two or
three years, and then I started to serve as a small group leader for three or
four years. And then … eventually, they start[ed] to run out of manpower
because the senior ones were leaving the youth zone and attending the adult
zone. So I was taking care of two small groups at the same time—while
doing my law degree. And still that was fine, but a year later I was acting as
three separate instructors while doing my law degree. And still serving as a
pianist!
And it was like draining me up, all my energies are gone, and no one is
teaching me. No one is guiding me or meeting me regularly or talking to me.
No, there isn’t anyone doing that. So I was fighting alone and, yeah got
teary. (Group A)
!89
Three members felt that they not only had heavy workload, but had no one to
share their problems with or to listen to:
Especially if you bring up some problems there, and then they will just think
you disrespect them and you don’t like what they tell you to do. Something
like that. And yeah…the workload—even for volunteers.It’s just way too much
sometimes. Sometimes it’s just way too much to even get some spare time with
your families and friends outside of church. (Group A)
This short conversation seems to sum it up:
John: Does the church become your family?

Participant: It has to be, because you really have no family time. (Group A)
A member of Group D did see a positive aspect to this phenomenon:
But at the same time, I feel like those laws, I can speak from my Mandarin
church experience in Canada but it’s very—it help me discipline myself a
lot. And through those disciplines, I actually got to know, really in a deeper
way through serving him a lot, till you’re kind of burnt out, but you get an
experience that sweetness of serving, I think, during those few years of
concentrating and serving. (Group D)
Theme D. What An International Church Offers
I wanted to establish whether the apparent movement to the international
churches was a language or culture issue. It does appear that the movement is even
occurring with those whose English may not be very good, and that it is the culture
that is the drawcard. This comment seems to reflect what the groups were saying:
….in recent years, there’s been a huge migration of millennial church-goers

from Chinese churches migrating to [XYZ International Church]. And to the
point where a lot of people there don’t even speak English that well. There
are people that refuse to speak English. But they’re still at an English church
just because they want to be in that environment. They want to be in that
!90
culture. And then people are even say[ing], “Oh, can you just have a Chinese
service so people understand? But just make it like [XYZ International
Church].” So I thought that was very fascinating how even non-English
speakers want to go to the English church because of the culture. (Group D)
Application
It would appear that millennials appreciate the more applicable and
transparent style of the international church, as six members specifically mentioned
this. The following comment is from Group C:
I just felt like I understand the sermon [in the international church] better.
Somehow it’s more applicable to my life. Like I went to Chinese churches
before and then I just totally didn’t understand the sermon because it’s kind
of—I think I didn’t really come to Christ at that time. I just wanted to know
a bit more. So the Chinese churches talk about daily devotion, what are the
techniques, or they immediately go into some Bible passages which, I don’t
know, I just don’t quite understand.
A couple of similar comments:
But then [in] the English church, the sermon is really giving life examples. I
started to confirm what I thought about God. It’s actually like a confirmation
to me, so that’s why I started to go to [XYZ International Church]. One year
later I got baptised, and also I went on a mission trip. I think they also [are]
very—I don’t know how to say it, but more open-minded to allow people to
go to volunteer, or to serve, even you’re not a Christian, or you haven’t got
baptised yet, which is very different from the Chinese church. (Group C)
But then later, after coming back and understanding more about myself, I
was like, oh I think I found another way of living that I want to pursue. I
want and I enjoy just how international churches talk about Jesus and the
way they do church. (Group B)
Four group members said that they had found the local church closed off to
answering their real-life questions:
And my time in the local church as a kid was always happy actually. But
then I don’t know. Until maybe I was sixteen or seventeen, and then they ask
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a lot of questions, a lot of questions about [the] Bible. And of course, I can
answer my questions, but I don’t get it. And then they just get annoyed by
my questions, because I ask a lot of question… (Group A)
The absence of a performance culture was a major attraction to some
participants:
Someone introduced me, and said maybe you can try the international
church, so I ran to [ABC International Church], and then I can feel that more
with less, and they told me that God really loves me, so [I] don’t need to
push myself that much, and then so I can grow into a relationship with God
in my own time. (Group D)
Vulnerability
International church leaders were perceived to be more vulnerable and
prepared to share their struggles and weaknesses, in contrast to local pastors who
rarely seem to show any weakness. Six participants expressed this specifically. This
testimony expresses those thoughts:
So being first, I want to say it’s transparency and vulnerability, honesty. I

think, in my experience, Chinese pastors don’t really share about their
personal struggles, if ever. They just talk about other people [laughter]. So I
especially appreciate [Pastor X]’s vulnerability. It’s something that you
cannot see, and my experience, my thinking [about] a lot of Chinese
churches. And … they don’t talk about their own personal testimony as well.
So why I changed—I want to share like a quick story. Like I spent like
eighteen years…or many years of my life in a church, and looking back, I
wasn’t really a Christian…. Even though I grew up in a church, I actually
[didn’t] understand the essence of the gospel. I didn’t understand what it
meant to be a Christian until I went to Alpha at [XYZ International Church]
after graduating from college. And then for the first time, I was able to ask
the most simple questions about what it means to be a Christian. I never
heard once that being a Christian means having a personal relationship with
Jesus. Like maybe they said it, but I didn’t get it. (Group B)
Another endorsement of an international church pastor from Group D:
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And I would stop going and then I keep praying after I still keep coming to
[XYZ International Church]. After half a year, I decided to committed to this
church, and I really like [Pastor X] because he is so vulnerable, and I feel
that…[Pastor X] is really a good speaker and really needs you to think about
a real thing, and at the same time, you have some space to grow. Not like
them choosing a positive. They force you. They push you, and you get
burnout, so. Yeah, that’s why… (Group D)
One thing I really appreciate about [ABC International Church] is [Pastor Z],
he’s the one looking after pastors. That’s the first time I see there’s a pastor
looking out for pastors because pastors are human, as well. They're not
super-people, right? (Group B)
A comparison between local and international churches was expressed like this:
I think in international churches, even though there are some people who are
older, but we can still get that connection, and then we can see those people
are ministering or even discipling the young adults, but I don’t see that as
happening in local churches. And also, in terms of their sermons, I think they
have the lack of discipleship, discipling effort. Maybe it’s because those
sermons don’t tend to be open or transparent and be more showing them as
vulnerable, but then international churches are more open. I don’t know. I
think it’s more about my personal experience. (Group D)
Honesty/Accountability
I had a conversation with a member from Group A:
X: For my previous churches, especially the leadership style, I would say—a

lot of ministry leaders have double standards. They choose people, or they
volunteer people, choose volunteers based on who they like more, who they
love more, not based on spiritual gifting. That's based on their—
John: So are you saying favouritism?
X: Yeah, yeah, something like that. For example, in worship team, they said
they have the rules of you must attend church service every week to serve,
but then I found for some musicians, they missed church every time. But
there’s only one service, so every time, when that person has to play, then
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that person just shows up. And for myself, sometimes, if I miss once, “Oh,
you’re so unspiritual.” I only slept in. [XYZ International Church] is not
normal, I think. Because we’ve been to other churches, too. So [XYZ
International Church] is the case now in comparison. From a church without
structure, to a logical structure and applying it. Because most churches don’t
have a structure, or they only have a non-logical structure, so it won’t work.
We feel like [XYZ International Church] is more on the logical structure and
trying to apply it.
Genuine accountability was perceived by seven participants to be a major
plus for the international church:
For me, I feel like when I moved to [XYZ International Church] as my

church, it’s a smaller church and the community is more genuine, and we’re
able to kind of [be] accountable to each other. So if we were doing
something wrong, [Pastor X] will actually sit us down and take time to talk
to us for like an hour [laughter], and walk us through things. So I think that
genuine of wanting you, caring for you, and wanting you to grow, I don’t
find that as much in other local churches that I attended. (Group D)
Holy Spirit/Worship Style
Ten participants expressed an opinion that the worship style and openness to
the presence of God was different between local and international churches. The
groups were open to discussing this:
But then when I went into Western church, God answered me by [the] Holy
Spirit. That’s the difference. They teach you Holy Spirit. I don’t get it. But I
shut up when I hear Holy Spirit, so I then just keep going to the Western
church. (Group A)
One more point, I feel like when I was in Chinese church, maybe when I
start in the church, but I can only speak for that one church. I couldn’t feel
the joy or the freedom. But I feel that in [XYZ International Church]. It’s
really a recharge on Sunday to prepare me for the whole week. I feel so
energised, the freedom. When I was in Chinese church, sometimes I felt
trapped. I still need to wear the mask since my mom is right next to me.
They have a set of rules that we need to obey. (Group B)
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There’s a need for a more contemporary-style-thing in the Chinese church,
but there isn’t any answer. (Group B)
Well, it was because of the music. Well, I came back to Hong Kong in 2012.
I was not really attending church then because I was a bit lost, and I just
didn’t want to bother with the church, and even though my parents—I mean,
my family, they still went, but then I was all upset and really drawn to
worship music, and then I thought I should just go to an international church.
(Group D)
One participant stated that it was more than just the music:
I definitely think the few times that I came to [XYZ International Church], I
was very much attracted to the worship style here too. What I mean by
worship style is not so much the music but the culture of the church, the
spiritual culture of the church. (Group B)
Very similar. I was thinking one of the most impactful sermon series at
[XYZ International Church], that I’ve heard is the whole “Selah.” Both
“Selah” and sabbaticals, I think the local church, and the local people, needs
that too. (Group B)
And when I visit a local church right, even though worship is like that
[laughter] honestly other people are not—you can tell the atmosphere, the
Holy Spirit is not there. I think a lot of local church doesn’t believe in Holy
Spirit anyways, yeah. And worship— (Group C)
Two attendees expressed concern at the reaction of local churches to a more
open worship style and how this was seen as a barrier, especially to young people:
When I was in [XYZ Local Church], because when I was around teenagers
—my brother always brought me to some international conferences. So I
kind of like knowing different cultures. And then I learn about something
that I never heard about when I was in the local church, like some spiritual
calling or something—prophetic prayers. And I was quite interested in
knowing more about it, but when I went back to my local church and when I
asked…the pastors…they were just trying to avoid us talking about it. And
so I can’t get my answers. And I just feel like I’m not really connected to the
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church, because when I want to learn something they try to stop us asking.
And they even—like when we worship—they don’t let us raise our hands to
worship or if we cried they would be like, “Why are you crying?” Like, “No,
you shouldn’t do that, you shouldn’t do that.” Or, “You can clap your hands,
you can smile,” but not like that! (Group D)
Community
As we explored the subject of community, I was surprised at the number of
comments that came from participants about the level of community they had
discovered at international churches. I had always assumed that this was a strong
suit of the local churches, but repeated comments caused me to question that view:
You are your best testimony, right? I know that when people show me love.
And the people at the western church shake hands to you and then they talk
to you. And then the half time worship and half time Bible study. And then
the people just bond and we do missions. I felt included. I felt like that’s love
there. That’s the perfect love. I’m not saying that it has to be international
church, but I experience that more in the international church. (Group C)
Five responders said that there seemed to be a depth in relationship in the
international church, rather than the superficiality they perceived in the local church.
So I think the general effect that everyone wants to grow as they say,
wanting the transformation experience and being accountable [to] each other
instead of just Sundays, like, “Hi,” that’s it, and a lot of …“Oh, how are
you?” and talking about the same thing. I think people care about one
another in the deeper sense and just want to push each other closer to Christ.
(Group D)
The English church—it talks a lot more about being invested in other
people’s lives. And I don’t know. It talks more about how do you use your
love to love others. It talks a lot more about homelessness and how to care
about the sick and the poor and whatnot. For me, that’s one of the bigger
differences. (Group B)
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It’s the relationship. I think when I first came to [ABC International Church],
[person’s name] greeted me. Yeah. And then also, everybody was really
welcoming. That hit me, right away. I knew this was the place. People
welcoming. I feel I can be myself here. Great. Awesome. That’s it. (Group A)
That’s why I am encouraged, even if you have a bad day, you have a good
day, that the church still welcomes you and you still have a space or kind of
freedom. You can, at church, just be who you are. My experience when I go
to a local church, people show a superficial care for you. Kind of like, “Are
you really okay?” If not okay, you have to work hard on your own. Make
sure you do that things and then you go back to church again. (Group A)
Breaking into the “clique” of some local churches was seen to be an issue by
one person:
What I observe is people who serve in the Chinese church, I mean the
Chinese church, or fellowship, or whatsoever you name it. They live
together. They eat together. They are like family, but one thing for overseas
students is that they don’t really have their family around them, so these
people in the church are their family. So I think it’s a very sweet thing to do,
that they unite together. They hang out together. They live together. They
spend their spare time together, but to me, or a person who didn’t serve back
there, it’s like I’m excluded because they have their own little family. They
serve together. They are getting along well among themselves. But for me—
The outsider. Yeah, I feel like an outsider sometimes. They are not trying to
exclude me, but when they live together, they have inside jokes. They have
different—inside jokes [laughter]. Okay. Yeah. So somehow like for those
who don’t serve, I mean, we would feel excluded. I don’t think they meant to
do it. (Group A)
The way that the older generation empower the younger ones was noted by
another participant:
Which is, I think, what the older generation, is their mentality about
learning. But for us, I think what an international church environment gives
us is ownership. We can learn about community together. We do good things
together, and we flow with that together, but at least we have a good time.
(Group D)
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Yet another saw the richness of the comments as a conduit to their personal
growth and healing:
But also I think because—especially my wife and I, we’re in a healing

process of building friendship in church because we got hurt before in our
previous church for many years. So we took some time to recover. So since
we came here—I mean, of course, I serve, but also one thing I—I think that
we—especially I need to work on, it’s really build some closer relationship
with maybe pastors and also some core people in church as well. I think this
is my—one of my goals in 2017. (Group A)
Advice to Churches from the Millennials
I decided to conclude the focus groups by giving participants the option of
offering some advice to the Hong Kong churches. I resolved that this would be
useful for anyone reading my dissertation and wishing to heed the advice from my
target group, i.e., Hong Kong millennials who had decided to switch from a local to
an international church. I have faithfully reproduced their comments, which are in
no particular order below.
Stay humble. To the local church. (Group A)
To the Chinese churches, they should accept the presence of Holy Spirit
more. (Group A)
For Chinese churches, I think they should not strive for obedience or try to
listen to the congregation. And for international churches—just try to be
more involved in the local community. (Group A)
I think the Chinese church must be more open to good theologic[al]

background trainings. Still, in my experience, there are a lot of weird
teachings, and so … it’s stick with that logical thinking at this point. And for
international churches, I think—more churches can be more like ABC.
Because “gweilo” have a more—a better tolerance on embracing different
things. So you will love the city better than Hong Kong people, because you
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will be like, “I can see a difference between that city and this city.” (Group
A)
I think the Western church can become more connected. And for the Chinese
church, not so dominant. Secondly, more spiritual leadership. (Group A)
Oh, one more thing for international church. They can learn from the local
church as to the teaching. I think they should learn from the Chinese
churches as to how to build up the foundation for beginners. (Group A)
I think it would be nice [if] the pastors in Chinese churches have people to
care for them because sometimes they’re giving so much without looking
after their own health. (Group B)
For the local church…Try not to judge. Yeah, and even if they fail or they
sin, give them a chance to come back, and not like, “You’re banned from
church, and you need to be good to be accepted.” (Group B)
And so on the Chinese, on the local side, I think the key is …for a church is
to trust the next generation, try a few things. (Group B)
For the local church, preach grace, not works. What else? Oh yeah, and I
think the local churches really need to get to understand like, be real. Be
more in touch with their world. Don’t be like an insular little bubble, because
they need to work on inviting young people like us there because we feel
that they’re so out of touch. (Group B)
Well, I think a few of us has mentioned that local churches tend to be—make
people feel there are more rules, and richer, and also traditional or boring.
But versus international church is—it’s how you learn to love and you feel
loved by other people. I think that’s how you really develop what the Bible
teach you. And it’s, I would say, if a church can give people that feeling, I
think that’s what a church is about. (Group C)
For the local church, I would say let go and let the young adults or young
generation to do it. They may have mistakes, they may fail, but they are the
future of the church. (Group C)
Actually, I think I learned how to … be very holy and respect God in local
church. And …I learn how to feel the love from God in an international
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church. So if they can mix up, then it is a very perfect church in my mind.
(Group C)
.For the local church, we want to close to God instead of you have to,
because you are Christian, you have to go to church on Sunday because I
want to get closer to God. It’s by our hearts, not by that. (Group C)
Well, I think, especially after listening to the discussion we have tonight, I

think a lot of it is just young people would like to feel that their opinions are
heard. To be honest, compared to most people here, I probably don’t have as
much adult experience in local churches, which is why I was mostly just
listening….But I think listening here, it seems like the young people have
something to give, or they feel like they have something to give, but then
they weren’t given at least a chance to be considered. So I think maybe
having more transparent structure at least gives the opportunities to feel like
they are involved because I think that church is a place—a lot of people
mentioned here it takes a lot of people to run the church. It is. It is an
organisation. It’s almost like business. So there’s bound to be laws, and
rules, and regulations, and things like that …. And I think a lot of it seems
really bogged down. It doesn’t seem lively as it seem transformative. I kept
thinking of that word as I was listening. Most people don’t feel like they’re
being transformed in local churches, and I think Christianity is a religion.
You have to feel like it’s life-changing in order for you to be engaged in it,
right? So maybe focus more on that part. And I personally felt that too from
local churches …every time you walk off from a sermon, you don’t feel like
at least a small part of you is impacted. That’s much less than when I leave
from a sermon from the international church. (Group D)
I’ll say to the leadership in international church or local church to discuss

this subject more with the millennials and actually I think a lot of us have
abundant resources and experience. We are capable and God does give us
some skills, gifts, or ways …we could serve better in different communities.
Especially the local churches as well. So is it from we should all be praying
more about it? Or we should all be actually take a proactive part in the
change. Instead of saying maybe the church can change or how they’re going
to change. Just I guess for us to think about more of how we can bring the
changes. (Group D)
But I think, I don’t know, I read some articles saying that sometimes there
would be churches trying too much to cater to young people. And trying to,
not to knock on your worship thing, but then maybe churches trying to do
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like make the bands. Instead of the choir, they have a band. They have drums
and stuff to try and attract more young people, and that’s good. I mean, if
you can bring young people in, then that’s good. But then I think at the core
of it, you got to kind of, like they say, keep it real, relevant to everyday life,
right? (Group D)
Yeah, the local church should be more authentic. (Group D)
I think I would say to my local church you really need to get to know the
people because I always felt like when I was in a Chinese church, people’s
relationships are very superficial and so, I think building a real community is
what I would advise. (Group D)
I think there needs more communication between [the] older generation and
younger generation. They need to both open their heart to each other to
communicate. Sometimes they just want to talk but they’re just closing their
ears, not trying to listen. I just feel like, it’s not from one direction going to
another. It should be like—the two sides should come meet to it. (Group D)
I think one word stood out, I think, to echo what everyone shared and what I
shared earlier on this. For the local church, there’s more to do if they are
willing to take risk and not afraid to fail. Especially in terms of reaching out
to the young people. And also, I agree with X also to have a heart to listen to
what’s on our hearts. But also, as they guide the younger generation, maybe
it’s better for them to do it as a coach rather than really as a parent telling
you what to do. I think that’s a better approach rather than keep telling
people what to do. It’s more of a coaching. Walking alongside with them. I
think for international church maybe it’s to encourage the people like us who
are going—yeah, maybe has this sort of vision on how can we reach out to
maybe the people that are similar? That’s the same generation maybe. I think
that’s the thing… (Group D)
But something that come to my mind is maybe there is a generation

difference in how we experience faith, how we perceive or experience
God….So maybe their style initially works in their way, but note there is a
gap between how they experienced it all and what they look for in their life
compared to what our generation is. Maybe some bridging the gap need to
be done. (Group D)
I think local church need to more encourage people. I always hear about, “I
can’t do this. I can’t do this.” And the thing about the church, “You can’t do
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this.” “What can I do [laughter]?” And then, after I go to international
church, even [if] I hear 50 percent of the sermon I still can learn something,
what can I do? I can be a follower of Jesus. (Group D)
For me, I think for both local and international churches, I think they need to
have vision. This vision, for local churches, instead of being bound within
their restrictions, limitations, as long as they have the vision they will be able
to liberate themselves instead of having all those rules and laws to—instead
of follow those laws. For international churches the vision will be very
important for them to not cater to a consumer mind-set, but to have a solid
foundation. (Group D)
Validation
I decided to use the top-line results from the questionnaires as a simple
quantitative analysis as they would represent an excellent cross-check to the focus
group findings and provide integrity to the analysis. We had also considered adding
extra focus groups, but found that the findings were already very consistent. Indeed,
the fourth group, a larger one, seemed to provide a summary of the first three.
Further Validation of the Results
The findings from the four focus groups speak for themselves. It was
obvious from the last group that the main themes were being repeated, and I
decided, in consultation with my supervisor, to refrain from adding further focus
groups. However, I decided there were a number of ways to validate the results and
these are summarized in the pages that follow:
1. In addition to quantitative analysis, I also conducted some simple
quantitative analysis based on the eighty-five questionnaires completed. I
believe that this represents a credibility check on my qualitative findings.
2. It was decided that Vine Church would undertake a church-wide survey
and although I decided against reproducing it in full here (I was merely
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part of the team), I decided again to hold my findings against the 1727
who completed that survey (of course not all were in my target group—
but a good number were).
3. My curiosity was initially aroused by the Hong Kong Church Renewal
Movement Survey of churches and I decided to draw references from
that survey, and also interviewed Reverend Wu Chi Wai of HKRM
personally on February 23, 2018.
4. I interviewed a small number of international and local church leaders to
elicit their comments. These did not form part of the research, but were a
useful backdrop to my findings.
5. My own “practicum” of spending around 50 percent of my ministry time
working alongside Kong Fok Church might be of interest to those
considering action following the dissertation. I will make some brief
comments.
Survey Form
In order to recruit qualified candidates for the focus groups, a questionnaire
(set out in Appendix C) was sent to over a hundred potential candidates. Eighty-five
responses were received and are summarised in Appendix A. Of the respondents, 92
percent were between twenty-one and thirty-five, 59 percent were female, and 82
percent were single. Over 75 percent had Cantonese as a first language. The
majority had been educated locally, but many had also received some form of
overseas education. Respondents were asked, “In a few words, what are the major
factor(s) that makes you change from your previous church to your current church?”
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The 78 percent of responses, shown in Appendix A, appear to strongly correlate with
the themes and categories that were revealed in the research.
Recent survey at The Vine
Attendance at the Vine Church has increased by around 70 percent over the
past three years, and it would possibly validate my research to ascertain the reasons
for this growth, when many local churches have been reporting static or no growth
—or even decline.
A survey form was given to all attendees at each of the Vine services on July
9, 2017. There were 1727 surveys collected, representing around 80 percent of the
total adult congregation. The key results (see Appendix A) indicated:
1)A young congregation: The “core” of the church is between twenty and
forty, with over 50 percent of the responders falling into that category. This suggests
a strong correlation with our target group. 2) More local than international: the
prime native language is actually Cantonese (42 percent). 3) Long-term HK
residents: Almost 80 percent of the congregation had been in Hong Kong longer
than three years, and 57 percent had been in Hong Kong over a decade. 4) Transfer
growth rather than evangelistic growth: Only 10 percent attested to being saved at
the Vine.
Overall, this survey appears to strongly correlate with the research findings
that the growth in international churches, such as the Vine, is largely due to the
migration of local Cantonese young adults.
Hong Kong Renewal Movement survey

I had a face-to-face meeting with Wu Chi Wai and Nelson Leung of the Hong
Kong Church Renewal Movement on February 24, 2018. Wu recommended that
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churches adopt a “one church, two congregations” model to explore different ways
of doing church and becoming more attractive to millennials. Wu and Leung’s ob-
servations clearly tied in with this study and validated the results of the research,
and HKCRM are keen to explore this further in future surveys.
One-On-One Interviews
I interviewed Brett Hilliard, senior pastor of a large international church,
Island ECC, on 9 March 2018. He confirmed that the predominant first language
was Cantonese and that he was aware of significant transfer growth. He believed
that it was the culture of the church that had attracted them, as none of the church’s
programmes were in Cantonese.
I interviewed Steve Gaultney, senior pastor of another international church,
Community Church Hong Kong, on March 14, 2018. He confirmed that the church
was over 80 percent ethnically Chinese, but commented that many had studied
overseas and had come to faith there. So, whilst their mother tongue is Cantonese,
their “faith tongue” is English, and they prefer to read the Bible and listen to
sermons in English Both churches are largely ethnically Chinese (see Appendix A)
and have grown significantly over the past few years.
Chinese Churches “Bucking the Trend”
I interviewed Pastor Stephen Lee (see Appendix A) on March 15, 2018 and
asked him how Saddleback Church had been able to attract and retain millennials.
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The congregation is 90 percent Hong Kong Chinese and 10 percent
international, with 80 percent under the age of forty-five. Thirty percent have
transferred from other churches, 40 percent are new and non-believers
(unchurched), and 30 percent had been in church and left, but now have come back
(de-churched). Lee confirmed that over 80 percent of their church were members of
their 110 small groups and that over 45 percent of the church were actively serving
in the church. He felt that these two factors, small groups and serving, had formed
the strong cohesiveness of the church.
The 611 (Bread of Life) Church has grown to a weekend attendance of over
9,000, and millennials are being drawn there. I interviewed one of its leaders, who
stated that the church had decided early on to break the mold of established local
churches. The leadership see contemporary worship and a dynamic creative arts
team as critical to attracting the younger generation, and the church now also runs
English worship as one of their weekend services.
The information received from these interviews would appear to indicate that
the issue cannot simply be a local versus international church issue. It would appear
that local churches with vision and open leadership and with a less rigid structure,
that also empower millennials, have continuing great potential as demonstrated by
these two churches and others in Hong Kong. Rather than nullify my research find-
ings, these examples would appear to offer a strong corroboration of the finding that
it is culture rather than the language per se which is the issue here.
“Practicum” at EFCC Kong Fok Church
In 2016, I assumed a position within a well-established Chinese church in
the Central Business District, EFCC Kong Fok Church, with a regular congregation
of 1,500-2,000, with the brief of establishing an English language ministry.
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Comments from millennial church members (example in Appendix A) would appear
to reinforce the results of the primary research. The comments appear to reflect the
ethos behind this research project and offer a glimpse into a possible way forward
for the local church.
Content Analysis
There was a strong correlation between the content of the focus groups and
the biblical themes of identity, culture and leadership.
Theme A. Feels like formal education. This theme can be correlated to
culture. There is a certain church culture that the research has shown, and whilst it
may be acceptable to the older generation, it does not seem to appeal to local
millennials. Many attested that their decision to change church was not based on
language, but on culture. Some members admitted to poor English, but had still
made the move: “I only understand 50 percent of Pastor X’s sermon, but I still like
to attend” is perhaps an indication of a serious cultural issue. That the local church
seems more like formal education and pastors are seen to be too scholarly and
authoritative is a further reflection on the cultural problems many of the local
churches may be struggling with. This also raised some leadership issues, with local
pastors apparently unwilling to change their ways.
Theme B. Rigid structure: Again, a rigid structure can be correlated to the
culture of much of the local church. Millennials appear to resent the fact that rules
seem to be more important than people. The apparent lack of emphasis on grace and
having to be “good to be accepted” appears offensive to some local millennials.
They considered the excessive formality and rules, as well as the fact that the local
churches are works-based were serious cultural issues. That millennials see too
much control from the local church is as much an issue of the identity of millennials
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as it is a cultural issue, with millennials feeling that churches use control as a
mechanism to keep members in check. Millennials seem to resent being controlled,
perhaps in a way that previous generations did not.
Theme C. Out of touch: There evidence of strong correlation between the
identity of the millennial generation, and the apparent need for churches to appear
relevant to a twenty-first century audience. A number of local churches were seen to
have little relevance to local millennials, and were particularly criticised for a
perceived lack of real vision. This obviously also relates to leadership. Scripture
shows a variety of visionary leaders, and yet millennials perceive visionary
leadership to be a missing factor in many churches. That they also see too much
politics along with the potential for burnout as correlating with the prevailing
culture.
Theme D. What an international church offers: This theme principally corre-
lates with leadership. Focus group members expressed their appreciation for the
transparency and accountability of the international church pastors and the applica-
bility of the teaching. The vulnerability of the pastor echoed biblical characters like
Moses and most particularly Jesus. Strong leadership is a feature of Scripture. Men-
tion was made of many local pastors staying in their job for too long and not pre-
paring the next generation. The biblical examples of raising future generations was
deemed to be more evident in international churches and local churches without
rigid structures. Millennials’ preference generally for a more open worship style and
an openness to the Holy Spirit correlates with both their identity and culture, as in-
deed does their desire for a deep community rather than simply the wish to attend a
service
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The depth of the research and its validation from several sources, described
above, make it possible to formulate strong conclusions, and to look at likely
implications of the research. 
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CHAPTER 7. 
CONCLUSIONS AND IMPLICATIONS
The findings reveal major factors causing millennials to leave their local
churches and attend international churches. Content analysis of the research shows
that these factors include perceptions about the local churches, which tend to be
rigid, and which adopt a scholarly approach. Pastors are seen as remote authority
figures, something like schoolteachers. Structures are held to be rigid with too much
formality and too many rules. The millennials who participated felt they had to be
“good” to be accepted and church was seen as primarily works-based, with little
emphasis on grace. The church culture was perceived to be predominantly
performance-oriented. There was often also a strong element of control from the
church leaders. Local churches were seen to be either out of touch or irrelevant, with
little vision and too much politics. There was high potential for burnout due to
heavy workloads and much was expected from attendees in local churches. Having
made the move, it was felt that the international church had more to offer to satisfy
millenials’ expectations and/or needs. This manifested in the views on the
applicability of sermons, vulnerability/honesty of pastors, worship style, and a sense
of genuine community.
The research results also reflect the stated biblical themes of identity, culture,
and leadership. Just as the Old Testament “people of God” and the New Testament
“church” struggled, and indeed at times rebelled, against this identity, the response
of Hong Kong millennials indicates a struggle for identity in both the local church
and in twenty-first century society in general. The research group desired to be
listened to and empowered to serve in a meaningful capacity within the church
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community. Their comments also indicated they were at odds with much of the
prevailing culture, with its hierarchical, Confucian structure, and especially the
culture of rigid, structured, controlling churches. The move to an international
church can be seen as a cultural move rather than a linguistic one. Leadership was a
major contributory factory in this—millennials prefer an open, authentic, vulnerable
leadership style to a more scholarly and controlling one. Hong Kong millennials are
rejecting autocratic leadership that tells them how they should behave in favour of
leadership that empowers them to live out their calling in their daily lives.
The further validation checks, which included a simple quantitative check,
the Vine Church survey, and a number of one-on-one interviews, seemed to confirm
and bear out these findings. It must be said, however, that in no way is this research
designed to impose any sort of culture on churches, but to investigate what
“kingdom culture” looks like, especially in the eyes of millennials.
Discussion of Findings
Despite the above findings, one of the dominant themes that seems to emerge
from the analysis is that, although the main perceived difference is between
international and local churches, the actual difference would appear to be that
millennials are moving from “structured/rigid/Bible-teaching” churches to
“millennial-friendly” churches. Though this is outside the scope of this research, I
would recommend further research into this—incorporating more local churches
that might be deemed more “millennial friendly.” The evidence strongly suggests
that the phenomenon of millennials switching to international churches is not so
much about language as culture.
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The implication is that there is an opportunity for local churches. There is
still time to address and perhaps reverse this exodus trend, but it will require action
to bring about cultural changes that are welcomed by millennials.
Wu’s suggestion of “one church, two services” may be a good first step. This
is in line with what has begun at a number of local churches, including Kong Fok
Church in 2016. It is early to try to measure the success of these initiatives, but this
shows a bold step towards a less rigid and structured approach, a review of rules and
regulations (many have been in place for decades), and adoption of a less formal
worship style which are identified in this research as the main features attracting
millennials. The elimination of a performance-oriented culture might take time, but
a closer look at current procedures for baptism, church membership, etc. might be a
good start. Teaching should reflect a “grace over law” approach, whilst making sure
that sermons have increased applicability. Millennials need to feel increasingly
empowered, that their opinions actually count, and that they are an important part of
the church.
For their part, international churches must not become complacent in
outreach and evangelism, just because Sunday attendance is increasing. They need
to concentrate on a community emphasis rather than the Sunday crowd, otherwise
they may be in danger of falling into the trap of simply being an “attractional”
church.
Recommendations
The research suggests a set of recommendations for churches wishing to
attract and retain millennials: Whilst the research has focused on local churches in
Hong Kong, these recommendations might apply to churches anywhere where
culture, structure and style may have alienated the millennial generation.
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Understanding Congregants
It is recommended that churches make a concerted effort to understand their
congregants, to really get to know them and their needs. I would suggest church-
wide surveys similar to the Vine survey I described (that contained a number of
qualitative questions where members could indicate how closely the church was
meeting their needs). The millennials in particular want to be heard and not just
preached at. Churches should be deliberate in allowing them expression. I know of
one church where the pastor regular goes out for a simple meal with ten to twelve
millennials to keep in touch with the emerging generation and to poll their views on
church policy.
In the literature review, Ma is recorded as saying millennials are trying to
find a greater meaning and purpose in their life and work.1 Tech, Park and Hennessy
highlight the differences between older and newer generations and the need to
understand those differences.2 Powell, Mulder, and Griffin suggest creating a plan
for change. 3 Frank Powell suggests that churches with strong resistance to change
will struggle to attract and retain millennials. Mabry concludes that millennials
want friendship above and beyond all else. 4 From elders they want encouragement,
they want to be seen, and they want approval. Specific actions correlating to this
1 Andrew Ma, “Leadership Concept Difference Across Generations in the Hong Kong
Workforce,” (PhD diss., Regent University, 2014), 47-48.
2 G.H. Tech, Roffey Park, and J. Hennessy, Research Report: Generations and Leadership
(Singapore: Civil Service College, 2011), accessed February 28, 2018,
http://www.cscollege.gov.sg/Knowledge/Pages/Generations-and-Leadership.aspx.
3Kara Powell, Jake Mulder, and Brad Griffin, Growing Young (Grand Rapids, MI: Baker
Books, 2016), Kindle edition, Location 402 of 5021
4 John R. Mabry, Faithful Generations: Effective Ministry Across Generational Lines (New
York: Morehouse, 2013),
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might include a concerted effort to spend time to understand millennials, build up
friendships and have a deliberate plan for them.
In the biblical review identity was seen to be a major issue as the “people of
God” moved towards becoming the church. Millennials appear to be suffering an
identity issue—in many ways their rebellion against previous generations mirrors
those Israelites in the time of Moses. They live in a culture that is increasingly
hostile to the Christian gospel, much like the pagan influences that the Israelites and
indeed the early church had to wrestle with.
In the focus groups, one member of group B said: “Local church pastors are
more like teachers. It’s more like a school administration type teachers.” A member
of Group C said: “Actually, in my previous local church, the leader is really cold.
Because she is very disciplined and many people are afraid of discipline.” A
member of Group D said: “When I talk to some leaders in the church, they are not
really listening.” Another member of the same group said: “I think a lot of it is just
young people would like to feel that their opinions are heard.” Yet another in the
same group advised: “Have a heart to listen to what’s on our hearts.” Specific
actions correlating to this could involve deliberate feedback sessions where leaders
and millennials can communicate, possibly on a social basis, leading to a self-
examination by leaders of their style in relating to millennials.
Be Prepared to Change
It is recommended that churches with a more rigid structure take a serious
look at that structure and be prepared to allow more room for flexibility. This might
involve looking at the structure of their actual services, worship style, baptism and
membership requirements, the way that rules and regulations are applied, and in
particular, their sermon themes and delivery. Exegesis needs to be accompanied by
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application; Sunday sermons should be tested against how these help the
congregation, especially the millennials, live as Christians in their daily lives. This
has to come from the top. Pastors and elder/deacon boards should take the lead. I
recommend experimenting with different formats rather than sticking to age-old
formulas. Wu’s suggestion of “one church, two services” should be considered for
adoption. Our English service at Kong Fok Church is one example, but other options
(e.g., one contemporary/one traditional service) may be employed. Trying new
things may fail, but should be persisted with in order to effect change.
In the literature review, Kinnaman and Hawkins state that churches seem to
work better with “traditional” young adults. 5 Frank Powell cautions that churches
with a paternalistic approach to leading millennials will struggle to attract and retain
them. 6
In the biblical review the “people of God” struggle due their stubbornness
and reluctance to change. This leads them into exile, and, but for the grace of God,
would have led to their destruction. The New Testament give a record of the
disciples and the Apostle Paul going through wholesale change, in the former case,
the loss of their leader and friend, to establish the church. Jesus’ introduction of
kingdom culture was at variance with the culture of the day. The church needs to
decide what the church culture is, i.e., what is done mainly out of tradition, and seek
instead to build a kingdom culture. Christ’s messages to the churches in Revelation,
who had developed their own cultures, could provide an impetus for possible
change.
5David Kinnaman and Ally Hawkins, UnChristian: What a New Generation Thinks About
6Frank Powell, “10 Things You Won’t Find in a Church That Attracts Millennials,” March
7, 2017, accessed April 8, 2018, https://faithit.com/10-things-wont-find-church-attract-millennials-
frank-powell.
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In the focus groups, a member of Group B said: “The infrastructure of that
formal system is still kind of there.” A member of Group C said that “you feel like
going to a lecture.” A member of Group B said: “There’s a little bit too much
pressure from the older generation to do it that way, to do it the way it has always
been done.” Another member of the same group said it was like a school because of
the infrastructure. Specific actions correlating to these criticisms could include a
close examination of the methods and structure of churches. This has to come from
the top and pastors, elders and deacons need to show the flexibility to change.
A Clearly Articulated Vision
It is recommended that all churches have a regular process of not only
evaluating where they are, but based on their understanding of God’s calling on their
church, to regularly (e.g., at least once a year) decide where they are going and
communicate this to congregants. The leaders need to reinforce this message
regularly during the year. I found that where local and international churches were
growing, there was some form of vision process, usually followed by a Vision
Sunday, and that this was pursued through the year. This strategy can be
accompanied by visual reminders around the church, in the bulletin, on the website
etc. One church displays a king size model of a three-year plan at the entrance of the
sanctuary and features it regularly on the screen during services as it unfolds. Again
the vision casting should ideally come from the hearts of senior church leaders.
As noted in the literature review, Tech, Park and Hennessy argue that older
generations are not providing the vision and passion to bring out the best in the
!116
current generation, 7 while Frank Powell suggests that churches lacking a compelling
vision will struggle to attract and retain millennials. 8
The biblical review revealed the great biblical leaders were visionaries,
including Abraham, Moses, Joshua and of course Jesus. Jesus’s vision was to build
the kingdom of God. He clearly expressed this, repeated it and lived it. The Old
Testament story of Nehemiah and the rebuilding of Jerusalem’s wall is another clear
example of how vision unites and guides the people. Millennials are crying out for
this.
In the focus groups, Group B suggested that the pastor (quoting Hillsong and
a Hong Kong international church) “has that authority like he knows what he’s
doing. He holds a vision and he will share the vision to his team. I never heard about
any vision from the church pastor in a local church.” A member of Group D said
“this vision, for local churches, instead of being bound within their restrictions,
limitations, as long as they have the vision they will be able to liberate themselves
instead of having all those rules and laws.” Specific actions correlating with these
remarks would be for leaders to commit to seeking a vision from God, and to clearly
articulate this through a Vision Sunday, perhaps with documentation and repetition
from the pulpit and in communication, to ensure that this vision is all-inclusive.
Being More Open
It is recommended that churches examine how open and welcoming they are
to newcomers and especially millennials. A start may be the recruiting of millennials
into the greeting team, assuming there is one. It goes further than that. Leaders need
7 Tech, Park, and Hennessy, “Research Report.”
8 Powell, “10 Things You Won’t Find in a Church That Attracts Millennials.”
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to examine how their style reflects the fact that pastors are often seen as authority
figures, much like schoolteachers. Millennials seem to appreciate open leaders, who
show their vulnerability and accountability.
In the literature review, Powell, Mulder, and Griffin’s commitment to
“helping young people love church” is headlined by the need to empathise with
today’s young people. 9 Frank Powell suggests that churches where transparency and
authenticity are not highly rated will struggle to attract and retain millennials. 10
In the biblical review, leaders like Moses were seen not afraid to be
vulnerable. Moses’ time before Pharaoh requesting the freedom of the Israelites is a
good example. The supreme example of openness and vulnerability is, of course,
Jesus, and church leaders need to examine how Christ-like they are in front of
people, rather than feel they need to always appear “together.”
In the focus groups, one Group D member said: “Chinese pastors don’t
really share about their personal struggles, if ever. They just talk about other people
[laughter]. So I especially appreciate [Pastor X]’s vulnerability.” One Group B
member said: “You just say ‘pastor,’ you don’t even call them by their name.”
Empowering Millennials
It is recommended that churches seek a way to empower millennials. The
statement, “The US Army will give my generation a gun at the age of 18 to carry
into conflict. In most of the churches where I have been involved, my generation is
asked to pass out bulletins. That is the degree of engagement that many churches
have with millennials.” speaks volumes. I recommend that the church considers
9 Powell, Mulder, and Griffin, Growing Young, Location 402 of 5021.
10 Powell, “10 Things You Won’t Find in a Church That Attracts Millennials.”
!118
putting millennials into positions of responsibility earlier rather than later and takes
some chances. This will require a culture shift from many churches that have
adopted “seniority” structures. Paul’s treatment of Timothy is an ideal role model:
“Don't let anyone look down on you because you are young” (1 Tim 4: 12).
Empowering millennials and spreading the load may also reduce the tendency to
burnout described in the focus groups.
In the literature review, Arsenault points out that millennials are into
collective action and have a strong desire to get things done. 11 Blackaby and
Blackaby encourage the development of the next generation of leaders, stating that
leaders can leave a legacy in three major areas: their families, their work life, and
God’s kingdom. 12 Rainer identifies mentoring as the one activity that identifies
successful church leaders.
The biblical review identified a number of empowering leaders, including
Moses and Joshua, Elijah and Elisha, Jesus and his disciples, and Paul and Timothy.
These are great biblical examples of empowerment for church leaders today. The
twenty-first century church leaders should take due note to provide a biblical
empowering of the millennial generation.
In the focus groups, a member of Group D said: “We are capable and God
does give us some skills, gifts, or ways of how we could serve better in different
communities.” A member of Group A said: “Like in the Chinese tradition, the
parents are the absolute power and we have to follow them. They will never
delegate any powers to the rest of unless they passed away. So it’s more like the
same as what we’re having in church…” A member of Group B said: “In the local
11 Kinnaman and Hawkins, UnChristian, 191.
12 Henry Blackaby and Richard Blackaby, Spiritual Leadership (Nashville, TN: B&H Pub-
lishing Group, 2011), 280.
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side, I think the key is for a church to trust the next generation, try a few things.” A
member of Group C said: “For the local church, I would say let go and let the young
adults or young generation to do it. They may have mistakes, they may fail, but they
are the future of the church.” Specific actions correlating to this analysis would
revolve around taking chances by appointing younger people into positions of
authority, even perhaps before they are deemed qualified to do so. Words of
approval would replace words of rebuke and criticism in church vocabularies.
! Further Research and Implications

In many ways, the central conclusion of this project might be a call for
further research to work towards possible solutions. This qualitative analysis
focused mainly on identifying the perceived reasons why millennials are moving
from local churches to international churches. I would recommend that future
citywide church surveys address this issue and enhance the research by including
different types of churches, rather than just the international/local dichotomy that
was the scope of this project. It would be considered a success if church leaders
would study the report, share these findings with their leadership teams, and make a
pro-active decision on any steps that need to be taken. My hope is that this project
may actually bring about some positive changes in our churches, for the benefit of
retaining millennials and positively recruiting more of them.
The limitation of this research has been the scope of millennials leaving
local churches for international churches. For comparative purposes, I would
recommend a study of GenX leaving local churches in favour of international
churches, together with a study of millennials leaving the church altogether.
Comparing the findings would offer a more complete picture of the Hong Kong
church.
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Anticipated Future Use of the Project
This project will hopefully be an asset to church leaders, elders and deacons
in Hong Kong and elsewhere. It will be of particular interest to those planning
young adult ministries or youth work.
It is envisaged that there will be opportunities for the findings of the research
to be shared with churches and academic institutions. The subject deals with issues
that it appears that the church in Hong Kong and elsewhere have been grappling
with for quite some time. It appears that there is an awareness of the issues, but a
lack of effort to tackle them. If the wider church is prepared to address the issues,
the perceived decline may be arrested and creative ways introduced to attract and
retain local millennials. The international churches may be able to use this research
to cope with their changing demographics. Evidence suggests that their impact with
international expatriates is far less than their apparent success in attracting local
congregation members.
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APPENDIX A – EXPANDED VALIDATION
a. Survey form
In order to recruit qualified candidates for the focus groups, a questionnaire
(set out in Appendix C) was sent to over 100 potential candidates. I have
included the summary of the responses here for the purpose of providing
background to the focus groups. It is not intended to be a quantitative analysis.
Nonetheless, I regard it as a valuable yardstick to read alongside the
conclusions I have reached from my qualitative research. Here is a summary of
some of the responses:
Graph 6.1: Age—survey responses
92% were between 21 and 35
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Graph 6.2: Gender—survey responses
59% were female
Graph 6.3: Marital status—survey responses
82% were single
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Graph 6.4: First language—survey responses
Over 75% had Cantonese as a first language
Graph 6.5: Education—survey responses
The majority attended local schools, but also received education overseas
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Graph 6.6: Time as a Christian—survey responses
75% had been Christians over 10 years
Table 6.6: Church change factors—survey responses
Question: In a few words, what are the major factor(s) that makes you change
from your previous church to your current church?
78 responses:
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• Culture
• The sermon and practice was not about Christ bringing people freedom. I felt
that they focused on the rules and duties one must follow to show you
love God
• Too much output without input
• Burnout serving routine
• Lack of pastoral care systems
• Too little talking about the society
• Lack of mentorship
• Cultural shock and language
• Lack of pastoral care and mentorship
• Burnout schedule of serving
• Churches either don't care about social concerns or are over political
• Jumpy sermon topics
• Calling into ministry, change of home address
• Did not meet my spiritual needs and hunger
• The service style was too traditional and too formal.
• I felt like my old church could not feed me what I was looking for and I like
the vibe at the Vine, therefore I changed.
• Moved to Hong Kong
• Church culture, worship style, Sunday school teaching style (when younger),
sermon
• Language + friend's recommendation
• Country move
• The community
• Move back to Hong Kong from Toronto
• Charismatic expression of faith
• No young adult community at the time
• Culture, theology
• To embrace the presence of the Holy Spirit and wanna involve in tackling the
social justice issue
• Come back to Hong Kong looking for a church with great community sense
and be more liberal that gives you freedom to stretch ur faith and true
relationship with God
• Spiritual growth, leadership
• The messages and worship. Seeking a new community
• Church politics, unable to relate to God within church environment
• They do family well - less cliquey, puts resources on equipping young adults.
• God's leading, permission to rest, solid support, strong community
• I prefer small churches
• Language
• No longer living in Hong Kong.
!126
This simple research ties in with, confirms and, indeed, appears to amplify the
findings of the focus groups.
b. Correlation with recent survey at The Vine
Attendance at the Vine Church has increased by around 70% over the past
three years, and it would possibly validate my research to ascertain the reasons
for this growth, when many local churches have been reporting static or no
growth—or even decline.
A survey form was given to all attendees at each of The Vine services on 9
July 2017. Guests were asked to mark “Guest” on the form. Time was given at
all four services, pens made available, and forms collected immediately.
It was decided to make it a “snapshot” survey rather than an all-church
survey. The first reason is that it is easier to collect data in this way. Secondly,
by avoiding a special Sunday (either when there is a special event that would
attract outsiders or during a holiday weekend when a significant portion of the
congregation might not be in church), we were reasonably convinced that the
sample would be representative.
In actual fact, 1727 surveys were collected, representing around 80 percent
of the total adult congregation. In order to make my research benefit from the
survey, I met firstly with the Senior Pastor, Andrew Gardener, and a team
looking at future developments (including possible church plants), and
subsequently had a one-to-one meeting with Nathan de Lyster (the facilitator
of the survey), to get some behind-the-scenes insight into the survey, and to
look at next steps.
Here are the key results from that survey, with my comments appended:
(Note: there were also a number of qualitative questions in that particular
!127
survey where members could express how closely the church was meeting
their needs).
Young congregation: Only 2% of the Vine congregation are actually over 60

and 9% over 50%. The “core” of the church is between ages 20 and 40, with
over 50% of the responders falling into that category.
The migration of millennials from local churches would appear to be a significant
contributor to this.
More local than international: Although called an “international” church

more than half of those surveyed attested Hong Kong as their place of origin.
Whilst obviously English is spoken by virtually everybody (the services are
in English), the prime native language is actually Cantonese (42%).
This seems to confirm that the demographics of the focus groups was typical rather
than a minority and that international church members are becoming more
likely to be native Cantonese speakers.
Long-term HK residents: Almost 80% of the congregation had been in Hong

Kong longer than three years, and 57% had been in Hong Kong over a
decade. The international church is beginning to feel a lot like a local church.
Two-thirds of the congregation have been with the Vine less than two years.
The combination of longer-term residents and recent new members adds weight to
the argument of transfer growth from local churches.
Transfer growth rather than evangelistic growth: The majority of the

congregation can be considered to be ‘mature’ Christians—over 80% have
been Christians for more than 5years and two-thirds over a decade. Only
10% attested to being saved at the Vine.
!128
This adds significant weight to the theory that much of the recent growth may be
attributed to transfer from local congregations rather than new believers.
Overall, this survey appears to strongly correlate with the research findings that the
growth in international churches, such as The Vine, is largely due to the migration of
local Cantonese young adults. International churches appear to now be home to
many long-term Hong Kong residents, many of whom may have been Christians for
a significant period.
c. Comment on Hong Kong Renewal Movement survey
I had a face-to-face meeting with Rev. Dr. Wu Chi Wai and Nelson Leung of
the Hong Kong Church Renewal Movement, on 24 February 2018. As the research
project was inspired by their 2014 survey, I wanted to poll their views—not as part
of my research but as part of my validation process. Their open comments expressed
a hope that local churches might be open to different types of worship. They opined
that local churches tended to be rigid and legalistic, with church equated to the
building, with seemingly little interest in what is going on outside. Wu commented
that senior pastors were too busy and that local churches were typified by “too many
meetings.” They described a preoccupation with committing to the fellowship and
control over “their sheep”—with church numbers becoming their priority. Sermons
were more exegetical than having life application. There is pressure from leaders on
the congregation, particularly on being friendly to newcomers and chasing them up.
Leadership style was controlling rather than empowering.
Wu recommended that churches adopt a “one church, two congregations”
model to explore different ways of doing church and becoming more attractive to
!129
millennials. They both recommended that the power of the senior pastor be chan-
nelled into promoting change. Different models of doing church should be intro-
duced and there should be a growing sense of “church” not simply being the four
walls and a Sunday morning. Leung saw the perceived success of the older genera-
tion as a barrier to change. Leadership was post-maturity and resistant to change.
Wu and Leung’s observations clearly tied in with this study and validated the
results of the research, and HKCRM are keen to explore this more in future surveys.
d. One-On-One Interviews
I interviewed Brett Hilliard, senior pastor of a large international church, Is-
land ECC, on 9 March 2018. He confirmed that the church had been growing at over
10% per annum for the past few years, with Sunday attendances topping 3,500, in-
cluding children and youth. He confirmed that the predominant first language was
Cantonese and that he was aware of significant transfer growth. He believed that it
was the culture of the church that had attracted them, as none of the church’s pro-
grammes were in Cantonese, although there were a small number of Mandarin cell
groups. He conceded that the church made a special effort at times like Lunar New
Year to embrace their Cantonese members.
I interviewed Steve Gaultney, senior pastor of another international church,
Community Church Hong Kong, on 14 March 2018. The church is smaller, but has
grown from 180 to around 300 in the past three years. He confirmed that the church
was 80% ethnically Chinese but commented that many had studied overseas and had
come to faith there. So, whilst their mother tongue is Cantonese, their “faith tongue”
is English, and they prefer to read the Bible and listen to sermons in English. He did
not sense such a great transfer growth from local churches.
!130
Though Hilliard and Gaultney both run international churches, they have
their distinctions. Both are largely ethnically Chinese and have grown significantly
over the past few years, but evidence suggests a possible bias towards larger church-
es for “transfer growth.” This may be tested in a further research.
Chinese Churches “Bucking the Trend”
Saddleback Church launched in October 2013, and from a standing start
have a current weekly attendance of over 1,100. The congregation is 90% Hong
Kong Chinese and 10% international, with 80% under the age of 45. They have
three bilingual weekend services. Sermons are usually delivered by Pastor Rick
Warren from Saddleback Church in California, on video with Chinese subtitles.
Thirty percent have transferred from other churches, 40% are new and non-believers
(unchurched), and 30% had been in church and left, but now have come back (de-
churched). They have held 320 Baptisms since launch.
I interviewed Pastor Stephen Lee on 15 March 2018 and asked him how
Saddleback Church had been able to attract and retain millennials. He gave me a
number of reasons: being family-oriented, having a strong kids program, having
contemporary worship with Chinese songs, keeping a relaxed environment, real and
authentic relationships, relevant messages, relational bonding and fellowship,
community outreaches to share social justice, demonstrating love in action, having a
strong social media strategy, as well as creating consistent branding and marketing
efforts. Stephen confirmed that over 80% of their whole church were members of
their 110 small groups and that over 45% of the church were actively serving in the
church. He felt that these two factors, small groups and serving, had formed a strong
cohesiveness of the church.
!131
The 611 (Bread of Life) Church has grown to a weekend attendance of al-
most 9,000, and evidence suggests that millennials are being drawn to it. Pastors
Joshua and Delphine Cheung arrived in Hong Kong in 2001 after a difficult period
ministering in Canada. I interviewed one of its leaders, who stated that the church
had decided early to break the mold of established local churches. They saw the
clear vitality of having the active work of the Holy Spirit, and established the “G12”
( a Christian evangelism and discipleship strategy established by Pastor César
Castellanos in Colombia) model of home cell groups with a view to empowering
and developing leaders. They believe in releasing authority to those rising up. They
hold a morning devotional time at seven o’clock every morning, and have added a
Bible school that equips leaders to establish churches throughout Asia. The leader-
ship see contemporary worship and a dynamic creative arts team as key to attracting
the younger generation, and has put on full drama productions in Cantonese, Man-
darin, and, for the first time this year, English. The church now also runs English
worship as one of their weekend services.
This information received from these interviews would appear to indicate
that the issue cannot simply be a local versus international church issue. A review of
different models of the local church is outside the scope of this research, but the
success of Saddleback, 611, and others offer great hope for the wider church. Fur-
ther research is recommended.
e. Brief write-up on my “practicum” at EFCC Kong Fok Church
Shortly after I started work on this dissertation, I was approached by one of
Hong Kong’s most respected local churches. In 2016, I assumed a position within a
well-established Chinese church in the Central Business District, EFCC Kong Fok
Church, with a regular congregation of 1,500-2,000, with the brief of establishing an
!132
English language ministry. The church had witnessed the children of existing mem-
bers (even in some cases, the spouses!) leaving the church in favour of an in-
ternational congregation. This often resulted in family members worshipping in dif-
ferent churches. In 2016, the church, recognising this problem, commenced both an
English ministry and a Mandarin ministry.
As I prayed, I sensed God encourage me to not try and change the church,
but to “put my tea bag in the hot water” and wait for it to diffuse. Whilst I have been
challenged by a different church culture, I have been generally very well received
and we have noticed a small number of culture changes at the same time as
establishing a viable English congregation of almost 100 worshippers and a staff of
four.
One of the congregation, Helen, tells her story:

I am a “Hongkonger” who studied high school and university in Sydney. I
used to visit an international church in Hong Kong when I came back for
school holidays. Over time, I developed this mentality for choosing a church
to attend: “When in Rome, do as Romans do.” So after graduating and
returning to Hong Kong, I decided to join a local church. Through a series of
divine appointments I was led to Kong Fok Church’s young careers
fellowship where I felt God was placing me. Many of the fellowship
members had similar background, having studied abroad and working near
Central.
Since I stayed in this fellowship, I made Kong Fok Church (KFC) my home
church and attended the worship services even though they were not quite
the style which I fitted in best with. I felt that they were more geared towards
older generations and I would not have chosen them for myself if not for
God placing me at the fellowship. Little did I know that a year later, my
parents converted to Christ, so I took them to the worship services which
suited them more!
So, while I attended and served at KFC fellowship, worship services and
ministries weekly, I also visited some international churches and joined their
mission trips and events from time to time. Through these, I have developed
a curiosity to more pentecostal practices. While I am alert to discern for
alignment with Biblical teachings, I feel that different denominations have
!133
their own styles, strengths and weaknesses and I am saddened in the spirit by
any unfriendly division amongst them.
So with the starting of KFC International, it has truly been miracle upon
miracle to me. I very much resonate with the “One Church in Hong Kong”
vision—one Church worldwide really, hence KFC International! This is not
just a new English congregation attempting to keep KFC’s next generations
from straying away or switching to international churches. It is a spiritual
breakthrough for more unity in Christ, with different denominations and
generations worshipping as one and learning from each other under the same
roof. To me personally, this is like God was starting a worship service tailor-
made for me, and I can now say I would choose this for myself! I still go
with my parents to the Cantonese worship services on Sunday from time to
time, and I am part of both KFC and KFCi’s fellowships and ministries. I am
truly amazed by what God has been doing here!
Helen’s relevant comments seem to reflect the ethos behind this research project and
offer a small glimpse into possible ways forward for the local church.
!134
APPENDIX B - PERSONAL BACKGROUND
I had become a committed Christian in the UK in the early 80s. It was an
exciting time for the church, with the established denominational churches being led
into renewal. The “stale” faith I had grown up with as a child had given way to
something that was new and exciting, without sacrificing the biblical foundations of
faith. Our church, part of the Anglican communion started to be attractive to old and
young worshippers together, with some of the more traditional services being
replaced by a more modern, lively expression. Church for me was no longer a place
to attend, but something I would spend the rest of the week looking forward to. I
found myself involved with youth ministry in both the Boys’ Brigade company at
the church and in spearheading a Sunday evening young people’s service. My move
to Hong Kong in 1987 came quite early in my Christian journey. It was a common
expectation that my wife Sandra and I would somehow be involved with young
people’s ministry, but it soon became apparent that we would be instead involved
somehow in adult ministry. In particular, we formed a praise and worship ministry in
1988 to encourage contemporary worship mainly in the international churches. This
was also the beginning of our journey to bring unity to the churches and introduce
worship forms and services that would attract the younger generation to church,
rather than repel them. We were expecting to stay in Hong Kong for the three-year
duration of our contract, but something unexpected happened, meaning that 31 years
later, we are still here! We simply fell in love with Hong Kong and in particular with
the Chinese people. This was unplanned and unexpected. I extended my term as an
insurance executive, at the same time as being heavily involved in ministry. Through
the ministry of Ed Silvoso and Transform Our World, I was later to discover that I
!135
was a marketplace minister, with a ministry as valid as any so called “full time
pastor.”1 This ministry aspect of my business life took on greater significance
following encountering the Father’s love and the power of the Holy Spirit. At
around the same time, I had gotten deeply involved, following some powerful
meetings at Union Church Hong Kong hosted by Rev Nicky Gumbel, with the
popular Alpha course. 2 This sat well with my expressed desire to keep the church
relevant to the emerging generation. In 1995, I joined a church called Repulse Bay
Baptist Church, not knowing that this church would through metamorphosis become
The Vine, and I would become one of its founding senior pastors. In the 90’s, RBBC
pioneered a youth ministry Saturday Nite Alive, which was to change the face of
ministry to young people in Hong Kong’s international churches. Its pioneer, Pastor
Jym Kay, who was later to start 180 (read: one-eighty), a ground-breaking ministry
for young adults in Hong Kong between the ages of 18 and 30-something. Out of
180 came a Summer College Programme to attract returning students in vacation
breaks. I started to notice that the constituent members of 180 and SCP were over
90% Chinese. Interestingly, a number of these went on to marry each other and
spawn a new generation. The phenomenon of young Chinese worshipping at an
international congregation was seemingly repeated at other churches in Hong Kong,
especially at churches like Island ECC. In 2003, I retired from my executive
position with a desire to raise up future generations by “doing family” rather than
“building a church.” I also started to champion the concept of “one church by
promoting unity in Hong Kong churches. It seemed that this coincided with the
1Ed Silvoso, Anointed for Business (Bloomington, IN: Regal Books, 2002).
2 Alpha, “Homepage,” Accessed April 8, 2018, https://alpha.org.
!136
growth of international churches further and surveys showing the local church in
stagnation and ageing seemed to confirm this.
2106 Developments
In 2016, I assumed a position within a well-established Chinese church in
the Central Business District with a regular congregation of 1,500-2,000, with the
brief of establishing an English language ministry. The church had witnessed the
children of existing members (even in some cases, the spouses!) leaving the church
in favour of an international congregation. This often results in family members
worshipping in different churches. This will complement my research, and may be
of great help in formulating suggested solutions.
!137
APPENDIX C - SURVEY FORM
A survey on Hong Kong Millennials and their relationship with the local and
international churches
Thank you for agreeing to take part in this survey! Today, we would like to
understand more on your background and Christian journey. At the end of the
survey, I would like to invite you to one of our face-to-face group discussions
which will take place in the end of January 2017. Your participation will be
very beneficial for the research purposes which is much appreciated!
*Be assured that all answers we gather in this survey will be kept in the strictest
confidentiality.
Yours Sincerely,
John Snelgrove
Personal details
Description (optional):
First and Last Name:
E-mail Address: Mobile Number:
Age:
❑ Below 18
❑ 18-20
❑ 21-25
❑ 26-29
❑ 30-35.
❑ 36 and above
Place of Birth:
Gender:
❑ Male
❑ Female
❑ Prefer not to say
Marital Status
❑ Single, never married
!138
❑ Married
❑ Widowed
❑ Divorced
❑ Separated
Occupation:
Language & Education
What is your first language?

❑ Cantonese
❑ Mandarin
❑ English
❑ Other:
Do you speak other languages? If yes, please indicate below:

❑ Cantonese
❑ Mandarin
❑ English
❑ French
❑ Spanish
❑ Other:
Education
❑ Did you go to local schools in Hong Kong?
❑ Did you go to international schools in Hong Kong?
❑ Did you receive/are you receiving education overseas?
If you have lived/studied outside of Hong Kong, please indicate where:

❑ Australia
❑ Canada
❑ UK
❑ USA
❑ Other:
If you received/are receiving education overseas, what qualification did/will you

receive there?
❑ High school graduate, diploma or the equivalent
❑ Some college credit, no degree
❑ Trade/technical/vocational training
❑ Associate degree
!139
❑ Bachelor’s degree
❑ Master’s degree
❑ Professional degree
❑ Doctorate degree
❑ Not applicable
❑ Other:
Your Christian Journey

How long have you been a Christian?
❑ Less than 1 year
❑ 1-2 years
❑ 3-5 years
❑ 5-10 years
❑ Above 10 years
Are your parents Christians?

❑ Yes
❑ No
❑ Not sure
If you attend a small group, what language do prefer using?

❑ Cantonese
❑ Mandarin
❑ English
❑ Other:
Your Current Church

Which church(es) are you attending currently?
What is the denomination of your current church?
Your Previous Church(es), if applicable

Which church(es) did you attend previously?
What denomination(s) is/are your previous church(es)?
In a few words, what are the major factor(s) that makes you change from your
previous church to your current church.
THANK YOU
Thank you for taking time to complete this survey. We would like to invite you to
one of our face-to-face group discussions which will take place in the end of
!140
January 2017 so that we can have a more in-depth conversation with you on
your faith journey. To understand your situation better will help us find out
more on the topic of this research. We appreciate your time and input in
advance!
Are you interested in taking part of the discussion?

❑ I am interested in participating the discussion. Please contact me to arrange.
❑ Not interested in the discussion.
Thank you for completing the survey!
!141
APPENDIX D - CONSENT FORM FOR INTERVIEW
Hong Kong’s Millennials Moving to International Churches 

Consent Form for Interview
I authorise John Snelgrove, under the supervision of Dr. Andrew Ma of Bethel Bible
Seminary, Hong Kong, to gather information from me on the topic of Hong
Kong’s Millennials Moving to International Churches.
I understand that the general purpose of the research is to find out why Hong Kong’s
millennials are moving to international churches.
The outcome of this research will help Hong Kong churches best plan for the
millennial generation.
I consent to be interviewed, and understand that the approximate total time of my

involvement will be 60-90 minutes. I consent for the researcher to take written
notes during the interview. I understand that the interview will only be audio
recorded if I give written consent as I indicate on this form.
I am aware that I may choose not to answer any questions that I find embarrassing
or offensive.
I understand that my participation is voluntary and that I may refuse to participate or

discontinue my participation at any time without penalty or loss of benefits to
which I am otherwise entitled.
I understand that if, after my participation, I experience any undue anxiety or stress
or have questions about the research or my rights as a participant, that may
have been provoked by the experience, the researcher will be available for
consultation, and will also be available to provide direction regarding medical
assistance in the unlikely event that physical injury is incurred during
participation in the research.
Confidentiality of research results will be maintained by the researcher. My

individual results will not be released without my written consent.
Please check one of the following:
□ I agree to participate in the interview and be audio-taped.
!142
□ I agree to participate in the interview but not be audio-taped.
Name: _________________________ Signature: ______________________

Date: _____________
!143
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BETHEL BIBLE SEMINARY

A DISSERTATION SUBMITTED TO ACADEMIC AFFAIRS COMMITTEE

IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF

JOHN HENRY SNELGROVE

This project is dedicated to my Father God who loves me unconditionally,

empowers me and gives me His peace.

eleven of us for more than three decades.

to support an unlikely alliance for the sake of the Kingdom.

To Bethel Bible Seminary for allowing me to be part of their excellent

Ray Bakke, as ever.

To my wonderful Personal Learning Community of Bruce, Miles, Peter,

I have loved this journey and am grateful to you all.

CHAPTER 1: INTRODUCTION ....................................................................... 1

Research Purpose and Goals ......................................................................... 1

Research Questions ....................................................................................... 1

Scope and Limitations................................................................................... 2

Key Words and Terms ................................................................................... 4

Personal Note on Researcher ........................................................................ 4

CHAPTER 2 THE MINISTRY CONTEXT .........................................................6

Historical Background .................................................................................. 6

Current Situation ........................................................................................... 9

Geographical and Demographic Portrait..................................................... 10

CHAPTER 3: LITERATURE REVIEW ............................................................ 13

Hong Kong’s Millennials ............................................................................ 13

The Issues Faced by Urban Churches ......................................................... 22

Legacy in the Church .................................................................................. 29

CHAPTER 4: BIBLICAL AND THEOLOGICAL FOUNDATIONS ...................33

CHAPTER 5: METHODOLOGY ....................................................................50

Method for Gathering Data ......................................................................... 50

OUTCOMES AND RESULTS ........................................................................ 57

Focus Groups .............................................................................................. 58

Themes from Coding .................................................................................. 67

Validation .................................................................................................. 102

Content Analysis ....................................................................................... 107

CHAPTER 7. CONCLUSIONS AND IMPLICATIONS ..................................110

Discussion of Findings ..............................................................................111

Recommendations ..................................................................................... 112

Further Research and Implications ........................................................... 120

APPENDIX A – EXPANDED VALIDATION ...................................................122

APPENDIX B - PERSONAL BACKGROUND .............................................135

APPENDIX C - SURVEY FORM .................................................................138

APPENDIX D - CONSENT FORM FOR INTERVIEW ..................................142

Table 3.1: Preferred Leadership Style in Different Generations ...................15

Graph 6.1: Age—survey responses ............................................................. 119

local churches to join international congregations. The purpose of this dissertation

differences have on millennials. I used qualitative analysis based on a series of focus

based on my work at Kong Fok Church.

ucation, with an overly-scholarly approach. 2) They tend to have a rigid structure,

ing an approachable worship style and a stronger sense of community.

The research suggested a set of recommendations for churches wishing to

recommendations and insights might apply to churches anywhere where culture,

structure and style may have alienated the millennial generation.

Research Purpose and Goals

Christians—ethnic Chinese, born between 1982 and 1996—appear to be attending

international rather than local churches.1 The purpose of this dissertation is to

culture in local churches could lead to an accompanying transformation of Hong

similar issues with millennials in differing degrees.

international, as well as elders, deacons, and youth/young adult leaders. These

The research developed out of a literature and biblical review, and

international churches. Whilst the generally accepted definition of millennials

This project explores and questions perspectives on transformational

leadership, particularly the relationship between leaders and congregation. By

examining what millennials expect from good leadership, it is possible to ascertain