Terry Johnson in an article entitled 'Our Collapsing Ecclesiology' warns against simply adopting the cultural preferences of any single demographic in the church,"To do so is to give an unwarranted preference to one group and unnecessarily alienate everyone else. What should the church do? What did Protestant churches do for the last four hundred years? Or two hundred years? Or one hundred years prior to 1980? Their public ministry was catholic. They ministered and worshiped in the forms of their own ecclesiastical culture, founded on Scripture and tested by time. Their public ministry was historic—what the church, more or less, had always practiced. The word was read, preached, sung, and prayed, and the visible words, the sacraments, were administered. Even their music was that which had slowly evolved and gained universal acceptance. Their services were simple and plain. Their format, music, language, and furnishings and decorations belonged to no single group, and so their public worship and ministry belonged to every group.A church that targets a specific demographic, be it the young or the old, cowboys or surfers, rockers or hip-hoppers, forfeits apostolicity. Why? Because the apostles did not target specific kinds of people. They cast their gospel nets widely, and their churches, as a consequence, were heterogeneous.The church in Jerusalem, as Luke describes it, contained Hellenistic Jews as well as Judean Jews, whose cultural differences were enough that tensions developed between them (Acts 6:1-6). The apostle Paul found it necessary to address the discrimination of Jewish Christians against Gentile Christians (Gal. 2:11-14). The churches of the apostles featured the employed and the unemployed (2 Thess. 3:10-12), Jew and Greek, slave, master, and free, as well as male and female (Gal. 3:28).The apostles found themselves addressing matters of propriety regarding older men and younger men, older women and younger women (1 Tim. 5:1-2; Titus 2:1-8). They had to deal with the conduct and concerns of singles and married people (1 Cor. 7), of the formerly married and families (1 Tim. 5:3-16), of children and parents (Eph. 6:1-4; Col. 3:20-21), of the rich and the rest (1 Tim. 6:17-19; James 2:1-10). Apostolic churches were not homogenous units. They were generationally, ethnically, socially, culturally, and economically diverse. Commenting on the three members of the Philippian church to whom we are introduced in Acts 16 (the wealthy Lydia from Asia Minor; a poor slave girl, probably a Greek or a foreigner; and the jailer, probably a retired Roman jailer, and a member of what we would call the middle class), John Stott remarks, "It would be hard to imagine a more disparate group than the business woman, the slave girl, and the gaoler. Racially, socially, and psychologically they were worlds apart. Yet all three were changed by the same gospel and were welcomed into the same church."[10] "Did the early church separate itself out into units of the like-minded in terms of ethnicity, class, and language?" asks David Wells. "It did not," he answers forcefully.[11]Trendy, culturally driven, market-driven churches sow the seeds of their own irrelevance. As the saying goes, "He who marries the spirit of the age will soon find himself a widower." Their claim upon their audience is temporary: personal preferences expressed, personal needs met, and personal desires fulfilled. Treat the congregation like a market where the consumer is key, where the market's fickle whims are sovereign, and expect transitory commitments or no commitments. In the process, the transcendent reality of the church as Christ's church, to which respect is due and where authority is recognized, will be lost."