Building Community in a Disconnected World (Part 2)
Rereading Robert Putnam's "Bowling Alone" #2
In the previous discussion, we touched on Robert D. Putnam's idea of social capital—the invisible glue of connections, trust, and shared norms that makes communities thrive. We learned that this vital resource has been steadily declining in America. But why has this happened? In chapters 3 through 5 of Bowling Alone: The Collapse and Revival of American Community, Putnam digs into the root causes, revealing some surprising culprits and offering profound insights for our Christian communities.
Unmasking the Culprits: Beyond the Obvious
Many people assume the decline in community is due to things like our increasingly busy lives, economic pressures, or simply moving around more often. And while these factors play a part, Putnam argues they aren't the main story. For instance, while we might feel more rushed, studies show that Americans actually have more leisure time than in previous decades. It’s just that how we spend that leisure time has changed dramatically. Similarly, while geographic mobility has some impact, it doesn't fully explain the widespread decline across all regions and demographics. (Putnam, Bowling Alone, 2000, pp. 65-138). These “conventional suspects” are like red herrings; they distract us from the deeper, more powerful forces at play.
The Screen in the Living Room: Television's Impact
Putnam points to two massive shifts that are far more responsible for our growing disconnection: the rise of television and a generational change.
Imagine a world where people gathered on their porches, went to lodge meetings, or simply chatted over the fence. Then, almost overnight, a glowing box entered nearly every home, offering a captivating alternative. Putnam makes a compelling case that television profoundly privatized our leisure time. Instead of actively participating in community life, millions of Americans started passively consuming entertainment in their living rooms.
This wasn't about the content of television so much as the act of watching it. It replaced face-to-face interactions with a one-way stream of information and amusement. “Every hour spent watching television is an hour not spent volunteering, or attending a club meeting, or simply talking to friends” (Putnam, Bowling Alone, 2000, p. 228). This shift didn’t just reduce time spent in public; it also subtly altered our expectations. We became accustomed to being entertained, informed, and connected without the effort of genuine engagement. This passive consumption became a powerful habit, weakening the muscles of civic participation and personal connection.
The Shifting Generations: A Decline in Civic Habits
The second major cause Putnam identifies is generational change. He meticulously documents how each successive generation has, on average, been less civically engaged than the one before it. The “Civic Generation” (those born before 1940, including the G.I. Generation), who lived through the Great Depression and World War II, were deeply involved in community organizations, public life, and social movements. They inherited and built a rich stock of social capital. However, as these older, more civically minded generations have passed on, they've been replaced by younger generations (Baby Boomers, Generation X, and beyond) who, for various reasons, have not picked up the mantle of civic engagement in the same ways. This isn't necessarily a criticism of younger generations; it's an observation of a fundamental demographic shift. The habits of joining, volunteering, and participating that were deeply ingrained in earlier generations simply haven't been as strong in later ones (Putnam, Bowling Alone, 2000, pp. 247-283). It's a “replacement” effect, where the loss of older, highly connected individuals isn't being fully offset by the engagement of newer cohorts.
Implications for Our Christian Community
So, what do these learnings from chapters 3-5 mean for our church? If television (and now the Internet and social media) and generational shifts are the “big bad ones” behind declining social capital, then Christian communities have a clear mission:
Counter the Pull of Passive Consumption: We need to actively create opportunities for face-to-face interaction that are more compelling than the screens in our homes. This means prioritizing shared meals, conversation-starters, interactive small groups, and communal service projects. It's about making our gatherings places where real relationships are formed, not just information is received. We must actively invite people to participate, not just attend.
Bridge Generational Divides: The generational gap in civic habits means we need to be incredibly intentional about intergenerational connection. Older members hold a wealth of wisdom and experience in building community; younger members bring fresh energy and perspectives. Creating mentor-mentee relationships, mixed-age small groups, and events that appeal across generations can help rebuild those lost social muscles. We need to learn from each other and consciously pass on the “how-to” of genuine community.
Be the Alternative: In a world increasingly "bowling alone," the church has a unique opportunity to be a vibrant hub of authentic connection. We can offer a place where people are truly seen, heard, and valued—not for what they produce or consume, but for who they are as beloved children of God. This means fostering a culture of welcome, vulnerability, and mutual support that stands in stark contrast to the isolation many experience outside our walls.
Putnam’s work reminds us that community doesn’t just happen; it’s built, nourished, and fought for. For Christian communities, this isn't just a sociological observation; it's a call to discipleship, to embody the very relational love that defines our faith in a world desperately longing for connection.