Christianity Is a Group Activity

In 2010, American Sociological Review published a groundbreaking study entitled “Religion, Social Networks, and Life Satisfaction,” carried out by Chaeyoon Lim of the University of Wisconsin, and Robert D. Putnam of Harvard University. According to Lim and Putnam, many previous studies indicate a statistical correspondence between religious belief and a general sense of well-being in life. However, up till then, it had been difficult to put a finger on the precise causes for this. As a result of their analysis of a 2006 telephone survey of a representative sample of 3,108 adults, though, they believe they successfully identified an important additional factor contributing toward this correspondence. 

According to Lim and Putnam, there is significant statistical evidence to point not merely to religious faith, in and of itself, as a primary cause of life satisfaction, but more specifically religious faith coupled with active involvement in a religious community, including especially a significant core of personal relationships with other members of the same community. Interestingly, they claim the evidence does not point toward a significant increase in life satisfaction as a result of religious faith practiced outside of the context of friendships within a religious community, nor as a result of close relationships maintained outside of a specifically religious community. It is only when these two factors are combined that there is a corresponding significant increase in life satisfaction. As they say at the conclusion of the study, “It is neither faith nor communities, per se, that are important, but communities of faith. For life satisfaction, praying together seems to be better than either bowling together or praying alone.” 

Before we get all excited, and look to this study as the foolproof way to convince people to become active in our church, however, it is important to point out, in the interest of honesty, that the results of the study do not point to a significant divergence of life satisfaction among the faithful of different religious communities. As Lim and Putnam observe, “For life satisfaction, what matters is how involved one is with a religious community, not whether that community is Baptist, Catholic, or Mormon.” It is also important to point out that it is not church attendance, in and of itself, that makes the difference, but rather friendships and relationships within a congregation. As a matter of fact, according to Lim and Putnam, “Our analysis also suggests that people who belong to a congregation but have no friends there are even less satisfied than individuals who do not attend religious services or who have no congregation. In short, ‘sitting alone in the pew’ does not enhance one’s life satisfaction.” 

It is also very interesting to note that, apart from significant involvement with a group of close friends in a religious community, “Strength of religious faith does not appear to be an important factor, either. People who believe in God or heaven with an absolute certainty do not differ significantly from those who have less certain views. Another interesting finding is that private religious practices, such as prayer and holding religious services at home, are not significantly related to life satisfaction. It is revealing that the collective experience of religion in a congregation is more closely linked to life satisfaction than are private practices and individual experiences of religion.” 

What does all this mean for us as committed Christians? First of all, I would say that a sociological study, no matter how scientific the methods used, or how accurate the results, is not a sufficiently reliable source upon which to base our beliefs or practice. For us, the only infallible guide of faith and practice is the Bible itself. Next, I would say that, according to the revelation we have received in the Word of God, happiness, in and of itself, is not the end-all of life, nor the sole criterion upon which to base our decisions. As my father, Adrian Rogers, said, “God is not so interested in making you happy and healthy as He is in making you holy.” However, there is a sense in which authentic biblical Christianity ought to be accompanied by a sense of fulfillment and satisfaction in life. As John Piper says, “God is most glorified in you when you are most satisfied in him.” Jesus said, “I came that they may have life and have it abundantly” (John 10:10). Joy and peace are both fruits of the Spirit. 

According to Lim and Putnam, the study does not measure happiness per se, but rather life satisfaction: “In general, ‘happiness’ tends to tap a short-term, transient assessment of mood, whereas ‘life satisfaction’ reflects more stable evaluations of personal well-being.” Thus, while neither happiness nor life satisfaction ought to be our ultimate aim in life, I think we are right to view life satisfaction, as measured by Lim and Putnam’s study, as a significant factor when evaluating spiritual health. Supposed “Christians” who are consistently dissatisfied with their lives are not a good testimony to the authenticity of their faith, and the type of “Christianity” that does not produce satisfied Christians is, at the very least, defective in some way or another. 

All this leads me to the following thesis: Authentic, healthy Christianity is a group activity—and not just an activity practiced in the context of any group, but more specifically, it is a small group activity, or at least, an activity in groups that facilitate close personal relationships and friendships. 

All this relates, at least in some respect, to the discussion about small churches and large churches. In small churches, it is harder to get lost in the shuffle. I am of the opinion, though, that it is entirely possible for large congregations, even mega-churches, to do a good job at facilitating the types of relationships that Lim and Putnam’s study indicates lead to greater satisfaction in life. But, in order to pull it off, they must be intentional and strategic about it. And dysfunctional small churches can also fumble the ball and do a poor job of creating an environment in which healthy relationships flourish. No matter the size of the church, though, it is crucial we do everything we can to see to it that no one falls through the cracks and goes through the motions of religion without the blessing of quality relationships with fellow believers. 

If we are honest, we must admit there is a tendency in American evangelical life to minimize the importance of group life. As Americans, in general, we live in a very individualistic society. More specifically, as American evangelicals, we put a big stress on such things as inviting Jesus to be our “personal Savior.” We teach the importance of having a “personal quiet time.” We preach the virtues of “personal evangelism.” 

While all of these emphases have a certain degree of validity, I believe it is important to not forget, at the same time, the biblical emphasis on community or koinonia. The Lord’s Prayer doesn’t say, “My Father, who art in heaven…” but “Our Father…” The one anothers of the New Testament are an integral part of what biblical Christianity is all about. I suppose that, at least in theory, it is possible to over-emphasize fellowship at the expense of other aspects of healthy church life, such as solid Bible teaching and discipleship. 

Actually, according to Lim and Putnam, the results of their study suggest “that congregational friendships have little effect on individuals who do not consider religion very important to their sense of self. By contrast, among individuals with strong religious identities, friendships in a congregation have a dramatic effect on life satisfaction.” In other words, at least as viewed from an evangelical Christian perspective, solid discipleship is also an important factor contributing to an overall sense of well-being in life. But a balanced package of Christian discipleship is only truly effective when it includes as integral parts the discipline of koinonia and the discipline of friendship.