We’re All Getting Older

First, there are about to be a whole lot more old people. Aging Boomers and increased longevity are creating a “seniors’ boom.” Can you even begin to imagine the impact these U.S. Census Bureau projections will have on our communities and churches:

By the time the last Boomer has turned 65 (in 2030), the “over 65” population will be 71,453,000, a dramatic 95 percent increase from the 2005 level of 36,696,000. Second, the number of citizens over 100 years old will grow from 71,000 (in 2005) to a startling 1,150,000 by 2050. The church needs to be planning for these shifts.

All of us—young and old—bear God’s image. The birth-life-death sequence is marked by only a few notable biblical exceptions. At age 60 or 65 or 85, old people don’t suddenly, or even gradually, become some strange species, different from the rest of us. At no point does a person cease to be God’s image bearer. That’s why, even after damage done by the Fall, it is still inappropriate to murder anyone (Genesis 9:6). When you enter a nursing home, your first response should be to the people, not the putrid smells or strange noises. Because the people, despite their failing minds and bodies, enable you to see God’s image.

Third, the generations are moving on. Maybe you or your children have counted the cars as a passenger train rolled past a railroad crossing. Just so are the generations. The one marked “Builders” is now almost completely past you. Here comes “The Silent Generation.” And down the line are cars marked “Busters,” “Generation X,” and “Millennials.” People on the train, especially those in the rear cars, may not even be aware that it is moving. “Builders” may think it’s moving quite fast. But it moves at the same speed: 24 hours a day, seven days each week, always. And we’re all on board the same train, on the same track.

Perhaps you have an unspoken hope that medical magic will change what has been inevitable. It won’t. Experts such as neurologist Steven T. Dinsmore estimate that even without the effects of disease, current life expectancy for people over 65 would increase by only about 15 years. “Aging is not a disease. Our bodies suffer the relentless deterioration that comes with our separation from the tree of life.”

Furthermore, while the increase in longevity seems to offer hope for longer life, we need to remember that some people in ancient Israel lived about as long as present expectations. These words from Psalm 90 are attributed to Moses: “The length of our days is 70 years—or 80, if we have the strength; yet their span is but trouble and sorrow, for they quickly pass, and we fly away.” Saul’s life was interrupted by suicide at age 72; David died at 70. Ancient kings Azariah (Uzziah) and Manasseh lived to at least 68 and 67, respectively. A University of Texas study indicates that someone in the Roman Empire alive at age 30 (Jesus’ approximate age at death) could have expected to live to 59 (on average). But dangers from animals, infections, plagues, terrorists, and enemies simply allowed fewer people to maneuver through these hazards to older years.

If life is finite, and if we are indeed all moving toward its limit, the conclusion is obvious. And Moses’ prayer applies to those who are young and old, perhaps especially to those who are in between: “Teach us to number our days aright, that we may gain a heart of wisdom … . Establish the work of our hands for us—yes, establish the work of our hands (Psalm 90:12, 17).”

A Heart Change

“Rise in the presence of the aged, show respect for the elderly and revere your God. I am the Lord,” we read in Leviticus. How can we not be impelled to improve our “heart of wisdom” and the “work of our hands” toward seniors? We need biblical attitudes and service. Consider these imperatives:

Eschew discrimination based on age. Aging people may come to be regarded as disposable, or unimportant, not unlike materials thrown into a garbage disposal. “Ageism” festers everywhere, among service providers, young people, in movies, in advertising, in sermons, perhaps in someone’s heart serving seniors, and most painfully, among seniors themselves. Church pulpit committees may seek pastors under 50 or 55 years old, while the average PCA minister’s age is 53.68. Christians must prayerfully seek hearts cleansed from prejudice toward anyone created in God’s image.

Appreciate the severe transitions involved in becoming old. Bette Davis said, “Old age isn’t for sissies.” The journey from youth to advancing years is not easy.

Fixed income limitations, restricted physical activities, issues with children, loved ones’ and friends’ deaths (“even the best of friends cannot attend each other’s funeral”), physical degeneration, gradual hearing and sight loss, change in living arrangements, and spiritual doubts about God’s care and faithfulness score high on any stress scale. And they represent only some of the changes and necessary adjustments through which seniors must maneuver.

Honor your aging father and mother. Escape from any narrow interpretation of “honor.” Varied words have been used to describe this requirement: show gratitude, obey, support, love, accept, recognize authority, show respect, show devotion, invest with value (weight) and importance. Visualize the reception King Solomon gave his mother (1 Kings 2:19).

Who is to do the honoring? Young children are to “honor” their parents, the emphasis falling on “obedience” (Ephesians 6:1). But adult children are to honor their parents as well. This is a reminder of an open wound in society: 40 percent of all abuse against seniors is committed by their own adult children. The community also shares this obligation. Note the family and church community responsibilities in 1 Timothy 5.

Who is to be honored? Physical parents primarily. But all seniors are to receive respect in the covenant community, perhaps especially those afflicted with infirmities or absence of support (spiritual, social, family, physical, financial). Respect for elders—meaning either leaders or the elderly—is commanded everywhere (1 Timothy 5:1,2). Our Larger Catechism (123-133) interprets the command even more broadly, to apply to all “superiors” in life’s different spheres (for example, in government, in school, in business). But surely all seniors are to be included.

Generational dishonor is a sign of social chaos. Isaiah (3:5b) wrote, “The young will rise up against the old, the base against the honorable.” Of course, the old are not always wise, but to ignore their advice may be disastrous, even to the dividing of a kingdom (1 Kings 12:13-14). Dishonoring parents invalidates our worship of God (Matthew 15:1-9), as does all sacrifice devoid of mercy (Micah 6:8, Matthew 19:19).

What a sad way to characterize modern seniors, to see them only as passive recipients of honor, a perspective perhaps shared by too many seniors themselves. Seniors are called to serve, not simply to be served. Some seniors’ group leaders in a large PCA church affirmed, “We are agreed that our group is primarily constituted for fellowship and social purposes rather than for ministry.” While individual members of that group may indeed be serving usefully, the attitude is not sufficient or appropriate. To whatever degree it is prevalent among seniors, it must be excised. No Christian is “simply along for the ride.”

Old—and Busy

Our biblical examples are impressive: Abram, 75, set out on a new venture; Moses, 80, became an advocate and leader for Israel; Aaron, 83, became a spokesman for the Lord; Barzillai, 80, knew his limitations; Joshua, “very old,” continued in his leadership role; Caleb, 85, conquered a mountain; Ahijah boldly spoke the Lord’s word; Eli encouraged the next generation of leaders; Simeon praised God; Anna testified concerning Jesus; Mary recognized her need to be cared for; Lois shared her faith with her daughter and grandson; Paul embarked on missionary journeys, wrote letters, mentored younger men; John looked after Mary and wrote biblical books.

This Deuteronomy 24 passage is the Old Testament word from God: “You were lost in Egypt. I saved you. You will serve people in need [notably widows, orphans, strangers].” The New Testament word is similar: “You were lost. I saved you. With a heart now changed, you will serve others.” Christian seniors are not excused from the effects of the cross; they do not retire from Christian service. Jean S. MacFadyen affirms, “Seniors need to passionately pursue their relationship with Jesus Christ; that relationship demands that they minister to others.”

How can seniors identify the ministry the Lord has for them? They could begin by identifying people who might be helped: the pastor, the deacons, women’s ministry, Sunday school, families with children (nursery, babysitting), single mothers, missionaries, other seniors (including shut-ins), children, young people away from home (college, military), members in hospitals, residents in nursing homes, a local pregnancy center.

Now consider the resources seniors have at their disposal. Financial support is important in ministry, but it is hardly the only definition of “resources.” For example, a senior may have time (to visit, or to offer a break for a single parent or a senior caregiver), energy (help with dinner, church office, nursery, short-term missions), abilities (with a computer and email access), skills (with crafts), education (for tutoring), experiences (for mentoring), a car (for helping those without transportation), a heart for surrogate “grandparenting,” willingness to pray (and to take initiative in asking for requests), openness to hospitality (entertaining a young family for dinner), a telephone (supportive calls, daily “check-ins”), cooking interests (meals, cookies for others), or vision to write an “ethical will” (passing on cherished values).

We need to bring creativity, initiative, and a servant’s heart to the task of matching recipients with resources. MacFadyen concludes, “And as long as the Lord gives one strength, use whatever is available in full service to Him as a result of a passionate relationship with Him.” Ann Llewelyn quoted a senior who remained in active service into advancing years, “It is better to wear out than to rust.”

Think of the good that can be accomplished through seniors doing ministry. And do not ignore the great value of one’s feeling useful, even needed—an important contribution to a senior’s sense of well-being. Each generation benefits when seniors allow the psalmist’s prayer to be fulfilled: “Even when I am old and gray, do not forsake me, O God, till I declare your power to the next generation, your might to all who are to come” (Psalm 71:18).

So the call goes out. Seniors are to be honored, with all that implies. But they are also to be challenged to service, a call to creative initiative. Out of obedience to our Lord, the church needs to be moving toward intentional intergenerational interaction.

Each generation has spiritual, emotional, relational, social, financial, and other needs. Of course, these vary from one individual to another, and their severity sometimes intensifies, and sometimes recedes. But corresponding to these needs is a vast store of resources, some typical in one generation and some in another, but many of them severely underutilized. These resources need to be flowing within, between, among, and through the generations, so that the gospel will be properly honored and obeyed, and so that the hearts of people in our churches might give appropriate expression to sacrificial love.

Serving and Challenging Seniors: Making it Happen

You may say, “I’d like to see a helpful, supportive intergenerational ministry in our church.” But whose responsibility is it? Consider the following:

--The session oversees education, worship, and fellowship. Which of these would not benefit from a thorough intergenerational emphasis?

--The deacons are charged with mercy ministry—would that your church was known within its fellowship and in the community for cross-motivated service, especially across generational barriers.

--Women in the Church (WIC) may be in a position to expand its heart for ministry among seniors and people in each generation. They have a big advantage: they are well-organized nationally and often active locally. Look here for compassion and commitment, insight and sensitivity.

--Christian Education and Publications (CE&P), our denominational educational agency, is charged with offering supportive help regarding seniors’ ministry in local churches.

A hazard exists, however, in committing your dream to a committee, especially if yours is made of people who don’t think about the subject between meetings. Group responsibility can command nobody’s interest. Don’t give away your focus, initiative, determination. Find one patient, persistent person who says, “I want to see effective ministry to and by seniors, in our church and in our community.” This person will probably be in between the older or younger generations, with good connections in both directions.

She or he will always seek to work through appropriate boards (for example, deacons and organizations like Women in the Church), but will be careful not to give the dream away. When she finds someone who will share her dream, they can begin by:

--Seeking demographic information about seniors in the community.

--Learning what is being done in the community.

--Listing the church’s assets/resources (people, facilities, and least important—funds).

--Surveying seniors in the church (through personal visits).

--Initiating some ministry by seniors, and to seniors.

Perhaps they’ll make two lists: (1) things our church could do, and (2) things we’ll try. The objective will not be to do everything possible, but to do something. While the goal will be to serve and challenge seniors, the ultimate objective will be “intentional intergenerational interaction.”

George Fuller has developed a manual and seminars designed to enlarge the vision of PCA churches in ministry among and by seniors. He served as president and professor at Westminster Theological Seminary and as pastor at Covenant Presbyterian Church, Cherry Hill, N.J., before his retirement in 1999.