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Fifty years ago, many observers of American religion assumed that secularization would gradually wash traditional Christianity away.
Twenty years ago, Christianity looked surprisingly resilient, and so the smart thinking changed: maybe there was an American exception to secularizing trends, or maybe a secularized Europe was the exception and the modernity-equals-secularization thesis was altogether wrong.
Now the wheel has turned again, and the new consensus is that secularization was actually just delayed, and with the swift 21st-century collapse of Christian affiliation, a more European destination for American religiosity has belatedly arrived.
“In U.S., Decline of Christianity Continues at Rapid Pace” ran the headline on a new Pew Research Center survey of American religion this month, summing up a consensus shared by pessimistic religious conservatives, eager anti-clericalists and the regrettably unbelieving sort of journalist who suspects that we may miss organized religion when it’s gone.
The trends that have inspired this perspective are real, but the swings in the consensus over a relatively short period should inspire caution in interpretation.
One important qualifier, appropriate to the week of Halloween, is that the decline of Christian institutions and the weakening of Christian affiliation may be clearing space for post-Christian spiritualities — pantheist, gnostic, syncretist, pagan — rather than a New Atheist sort of godlessness. (The fact that this newspaper, occasionally stereotyped as secular and liberal, is proclaiming “peak witch” while The New Yorker gives friendly treatment to millennial astrology, is suggestive of just how un-secular the American future might become.)
But the post-Christian possibilities aren’t the only reason to qualify a narrative of secularization. Here are three points more specific to American Christianity that should be considered alongside the stark declinist story in the Pew data.
Lukewarm Christianity may be declining much more dramatically than intense religiosity
The Pew survey shows a definite decline in weekly churchgoing, alongside the growing disaffiliation of people who once would have been loosely attached to churches and denominations — cultural Catholics, Christmas-and-Easter Methodists, Jack Mormons and the like.
But recent Gallup numbers indicate that reported weekly and almost-weekly church attendance has only “edged down” lately, falling to 38 percent in 2017 from 42 percent in 2008 — a smaller drop than the big decline in affiliation reported by Pew.
And long-term Gallup data suggests that any recent dip in churchgoing is milder than the steep decline in the 1960s — and that today’s churchgoing rate isn’t that different from the rate in the 1930s and 1940s, before the postwar religious boom.
The relative stability of the Gallup data fits with analysis offered by the sociologists Landon Schnabel and Sean Bock in a 2017 paper, “The Persistent and Exceptional Intensity of American Religion.”
Drawing on the General Social Survey, they argued that the recent decline of institutional religion is entirely a function of the formerly weakly affiliated ceasing to identify with religious bodies entirely; for the strongly affiliated (just over a third of the American population), the trend between 1990 and the present is a flat line, their numbers neither growing nor collapsing but holding steady across an era of supposedly dramatic religious change.
That resilience should not be entirely comforting for Christian churches, since both their everyday work and their cultural influence depends on reaching beyond their core adherents, and inspiring a mix of sympathy and interest among people who aren’t at worship every week.
Indeed, combining an enduring core of belief with a general falling-away could make the Christian position permanently embattled, tempting the pious to paranoia and misguided alliances while the wider culture becomes more anticlerical, more like 19th-century secular liberalism in its desire to batter down the redoubts of traditional belief.
But for now that resilience also puts some limits on how successfully anti-Christian policies can be pursued, how easily religious conservatism can be marginalized within the conservative coalition (not easily) and how completely the liberal coalition can be secularized — not completely at all, so long as its base remains heavily African-American and Hispanic. (The tragic racial polarization of American Christianity, in this sense, may have one positive effect: preventing a complete polarization of our politics between Christian and post-Christian coalitions.)
The possible resilience of piety and zeal connects to the second qualifier in the story of decline … Continue reading
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