Article
Creed
Faith
Identity
Spiritual formation
1 min read

Beyond the wave and the feed

Why a generation—and a surfer—are chasing depth in a shallow world

Rick writes and speaks on leadership, transformation, and culture.

A setting sun back-lights a crowd of young people on a beach
Jen Loong on Unsplash.

For years, I've chased waves from Malibu to Maui, each one, big or small, pulling me into something raw, real, extraordinary, authentic, and divine. Between sets, I drift on my board, watching the horizon, waiting for the next wave to rise and carry me into a new spiritual journey. Each time, I'm humbled by an otherworldly sensation, a feeling beyond myself. My heart races, my toes buzz as I paddle and drop into the emerging liquid wall. In that instant, I realize I'm entering an environment that can transport me to another place, a spiritual state of wonder and awe.

When I paddle out into the ocean, I enter a world that pulls me towards something greater. This sense of wonder sparks my curiosity, urging me to look past myself, man-made institutions, and preconceived notions to what you might call the ‘invisible qualities’. For me they go beyond the laws of physics that rule the waves and the carve of my surf board. Thousands of years ago, Saint Paul called them ‘God’s invisible qualities’.    

Surfing deeply stirs my soul, tugging at my mind and heart. It reveals the wonder of each wave and the ocean's vastness, testifying to something more, a wonder and awe beyond my comprehension. In essence, surfing is my church. Every time I paddle into the liquid world of the sea, I see God’s invisible realities

Like surfers searching for the perfect wave, Gen Z is on a divine quest. Their "Jesus Curiousness" reflects a deeper yearning for something beyond the everyday - real answers and a profound sense of purpose.

New research indicates that over half (48-56 per cent) of Gen Z is "Jesus Curious," and yet these numbers do not reflect any uptick in church attendance. Someone recently posted, “The young people of Gen Z are diverse, educated, and social media savvy. When it comes to faith, they’re open to Jesus and his teachings but skeptical about institutions and leaders putting on a façade.” 

While Gen Z definitely shows a renewed interest in Jesus, they are simultaneously distancing themselves from the church. This might present a seeming contradiction, right? How can anyone, much less an entire generation, seek Jesus without engaging with the church? This phenomenon could be considered an oxymoron, much like phrases such as "almost always" or "jumbo shrimp." Or perhaps, this is an emerging trend? 

Adventurer and survivalist Bear Grylls recently articulated a sentiment that, I believe, precisely captures the essence of Gen Z's "Jesus Curiousness" and their quest for meaning outside traditional church settings. His words point to a core human longing: an authentic, genuine, and raw hope in something or someone that offers a personal answer to life's profound mysteries.

He said, “I want people to know that the Jesus I eventually discovered is intimate and beautiful and strong and gentle and relevant and life changing and life enhancing. People ask me the question, ‘what attracts you to Jesus?’ It's hard because it's like trying to say what do you like about the blood running in and around your body or water in the desert? It's like, try to live without it?” 

I think much of this shift - this renewed interest in the person of Jesus - can be traced back to how the Pandemic altered every one of our lives, specifically Gen Z. It contributed to a new and profound sense of despair, a crisis of meaning in all that we thought we knew. For example, when the Pandemic hit, it broke daily routines, both sacred and secular. Life as we knew it was put on pause and we had to look outside of those routines and what we thought we knew and practiced. We were stuck in our homes, often alone and in isolation. It gave us time to think. It created space to ask bigger, more existential questions and explore the essence of purpose and meaning. We were all forced to examine life and what we knew through a new lens. For Gen Z, this served as their catalyst. 

Notably, this larger trend of their rejection of religious institutions favors a personalized, authentic, and socially relevant spirituality. It's marked by how they distinguish between the figure of Jesus and the institution as they seek a deeper understanding of Him through unusual means. Instead of the church pew for example, they explore the commercially popular show The Chosen and contemplate the very human and honest lyrics of new musical artists like Forest Frank, both of which offer an accessible portrayal of Jesus.

In a world where digital perfection is first, Gen Z is looking for something outside of the traditional church, something authentic, a genuine connection to something real, something beyond this tangible world. Jesus to them represents this authenticity, someone to whom they can both approach with questions and find answers that potentially satiate their deepest curiosities:  What are we here for? What do we do? Is there more?

What’s interesting about this post-Christian generation is that they are not abandoning faith or becoming spiritually apathetic as many would suspect; rather, their exploration is a sincere journey for a genuine faith, leading some to consider them the most spiritual, non-religious generation to date. 

This surge in "Jesus Curiosity" doesn't suggest Christianity is losing its relevance. Conversely, it’s proof that something new, something raw is emerging and causing a shift in the spiritual landscape. It’s redefining labels and changing older definitions that may no longer fit. The underlying human desire remains constant: a quest for deeper meaning in life.

As we look at this generation and its sincere inquiry into the deeper things, we observe a spiritual renewal, a seeming revival worldwide, unprecedented in recent decades within a post-Christian society. Some call it the Quiet Revival. Gen Z does not want to fake it. They “just want to figure it out”. They are on a true quest, engaged in a journey of enchantment. At the center of their journey is Jesus, not religion and not the church. 

As my surf session ends, the salt roughens my skin and the sea's echo lingers in my soul like a quiet song. Walking back to my truck, board under arm, I relive each wave's freedom, the sound, the churn, the emerging shape. The raw power of the sea connects me to something greater, deepening my quest. You see, surfers and Gen Z in our sojourn share a common search, a common language - a search for something intangible, something immeasurable. We are on a quest to find, to see, and to know what St. Paul called God’s invisible realities.

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Article
Belief
Creed
Identity
Truth and Trust
5 min read

Calls to revive the Enlightenment ignore its own illusions

Returning to the Age of Reason won’t save us from post-Truth

Alister McGrath retired as Andreas Idreos Professor of Science and Religion at Oxford University in 2022.

In the style of a Raeburn portrait, a set of young people lounge around on their phones looking diffident
Enlightened disagreement (with apologies to Henry Raeburn).
Nick Jones/Midjourney.ai.

Is truth dead? Are we living in a post-truth era where forcefully asserted opinions overshadow evidence-based public truths that once commanded widespread respect and agreement? Many people are deeply concerned about the rise of irrational beliefs, particularly those connected to identity politics, which have gained considerable influence in recent years. It seems we now inhabit a culture where emotional truths take precedence, while factual truths are relegated to a secondary status. Challenging someone’s beliefs is often portrayed as abusive, or even as a hate crime. Is it any surprise that irrationality and fantasy thrive when open debate and discussion are so easily shut down? So, what has gone wrong—and what can we do to address it? 

We live in an era marked by cultural confusion and uncertainty, where a multitude of worldviews, opinions, and prejudices vie for our attention and loyalty. Many people feel overwhelmed and unsettled by this turmoil, often seeking comfort in earlier modes of thinking—such as the clear-cut universal certainties of the eighteenth-century “Age of Reason.” In a recent op-ed in The Times, James Marriott advocates for a return to this kind of rational thought. I share his frustration with the chaos in our culture and the widespread hesitation to challenge powerful irrationalities and absurdities out of fear of being canceled or marginalized. However, I am not convinced that his proposed solution is the right one. We cannot simply revert to the eighteenth century. Allow me to explain my concerns. 

What were once considered simple, universal certainties are now viewed by scholars as contested, ethnocentric opinions. These ideas gained prominence not because of their intellectual merit, but due to the economic, political, and cultural power of dominant cultures. “Rationality” does not refer to a single, universal, and correct way of thinking that exists independently of our cultural and historical context. Instead, global culture has always been a bricolage of multiple rationalities. 

The great voyages of navigation of the early seventeenth century made it clear that African and Asian understandings of morality and rationality differed greatly from those in England. These accounts should have challenged the emerging English philosophical belief in a universal human rationality. However, rather than recognizing a diverse spectrum of human rationalities—each shaped by its own unique cultural evolution—Western observers dismissed these perspectives as “primitive” or “savage” modes of reasoning that needed to be replaced by modern Western thought. This led to forms of intellectual colonialism, founded on the questionable assumption that imposing English rational philosophies was a civilizing mission intended to improve the world. 

Although Western intellectual colonialism was often driven by benign intentions, its consequences were destructive. The increasing influence of Charles Darwin’s theory of biological and cultural evolution in the late nineteenth century led Darwin’s colleague, Alfred Russel Wallace, to conclude that intellectually and morally superior Westerners would “displace the lower and more degraded races,” such as “the Tasmanian, Australian and New Zealander”—a process he believed would ultimately benefit humanity as a whole. 

We can now acknowledge the darker aspects of the British “Age of Reason”: it presumed to possess a definitive set of universal rational principles, which it then imposed on so-called “primitive” societies, such as its colonies in the south Pacific. This reflected an ethnocentric illusion that treated distinctly Western beliefs as if they were universal truths. 

A second challenge to the idea of returning to the rational simplicities of the “Age of Reason” is that its thinkers struggled to agree on what it meant to be “rational.” This insight is often attributed to the philosopher Alasdair MacIntyre, who argued that the Enlightenment’s legacy was the establishment of an ideal of rational justification that ultimately proved unattainable. As a result, philosophy relies on commitments whose truth cannot be definitively proven and must instead be defended on the basis of assumptions that carry weight for some, but not for all. 

We have clearly moved beyond the so-called rational certainties of the “Age of Reason,” entering a landscape characterized by multiple rationalities, each reasonable in its own unique way. This shift has led to a significant reevaluation of the rationality of belief in God. Recently, Australian atheist philosopher Graham Oppy has argued that atheism, agnosticism, and theism should all be regarded as “rationally permissible” based on the evidence and the rational arguments supporting each position. Although Oppy personally favours atheism, he does not expect all “sufficiently thoughtful, intelligent, and well-informed people” to share his view. He acknowledges that the evidence available is insufficient to compel a definitive conclusion on these issues. All three can claim to be reasonable beliefs. 

The British philosopher Bertrand Russell contended that we must learn to accept a certain level of uncertainty regarding the beliefs that really matter to us, such as the meaning of life. Russell’s perspective on philosophy provides a valuable counterbalance to the excesses of Enlightenment rationalism: “To teach how to live without certainty, and yet without being paralyzed by hesitation, is perhaps the chief thing that philosophy, in our age, can still do for those who study it.” 

Certainly, we must test everything and hold fast to what is good, as St Paul advised. It seems to me that it is essential to restore the role of evidence-based critical reasoning in Western culture. However, simply returning to the Enlightenment is not a practical solution. A more effective approach might be to gently challenge the notion, widespread in some parts of our society, that disagreement equates to hatred. We clearly need to develop ways of modelling a respectful and constructive disagreement, in which ideas can be debated and examined without diminishing the value and integrity of those who hold them. This is no easy task—yet we need to find a way of doing this if we are to avoid fragmentation into cultural tribes, and lose any sense of a “public good.” 

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This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?

Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
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