GetReligion
Thursday, April 03, 2025

nones

Gen Z and trends in religious faith and practice: Looking at 2021 and beyond

Gen Z and trends in religious faith and practice: Looking at 2021 and beyond

It’s been nearly two years since I’ve written a post about the precarious religious position of Generation Z (those born after 1995), and with data from late 2021 available it seems like a prime opportunity to update what we know about their religious inclinations.

Because almost all surveys only contact adult Americans (18+), we can’t get a full picture of the entirety of Gen Z, but just the oldest members of this generation. Thus, here I am analyzing those between the ages of 18 and 25 years old.

Let’s start broadly, comparing the religious composition of different generations beginning with the Silent Generation (who were born between 1925 and 1945).

In this generation, half of all respondents indicated that they were Protestant, while 22% said that they were Catholic. Just 8% of the Silent Generation say that they were atheists or agnostics and nearly the same share describe their religion as “nothing in particular” (10%). In sum, the oldest Americans are 72% Christian and 18% none.

Now, for Generation Z things are much different.

Just 22 % of the youngest adults describe themselves as Protestant — a more than 50% decline from the Silents. Catholics make up 14% of Gen Z, an eight percentage-point dip from the Silent Generation.

Of course, the share of nones is much larger. Seventeen percent of young people describe their religion as atheist or agnostic, and 31% say that they are attached to no religion in particular. Taken together, 36% of Gen Z are Christians, while 48% are nones.

For journalists, there is the news hook: This is the first generation in history in which the nones clearly outnumber the Christians.


Please respect our Commenting Policy

Bravo! The New York Times reports that evangelicals are divided, not united on politics

Bravo! The New York Times reports that evangelicals are divided, not united on politics

If you stop and think about it, the latest New York Times feature about those dreaded White evangelicals includes a few signs of progress.

The good news is that the story focuses on the many ways White American evangelicals are divided, these days. That’s progress, since it undercuts the dominant news narrative of the years since 2016. You know the one: That White evangelicals from sea to shining sea just love Donald Trump and that’s that.

The truth was always more complex than that, but many blue-checkmark experts on Twitter really needed someone to blame for Trump. White evangelicals were the answer, of course, since it would have required a great deal of introspection to blame the Democratic Party for nominating Hillary Clinton — perhaps the only opponent that scared millions of depressed Americans more than Trump.

But back to the key truth in this Times report — which is that White evangelicals are divided, which is true, and that is certainly not the same thing as the myth of monolithic unity. For background, see this 2018 post: “Complex realities hidden in '81 percent of evangelicals' love Trump myth.”

At the heart of this story is a character that will be familiar to some news consumers — a conservative religious leader whose beliefs would normally cause heart attacks in blue-zip-code newsrooms, but this leader is shown to deserve sympathy because believers who are much worse are attacking him/her. (The irony in this case is that this particular pastor seems very familiar to me since he appears to represent the evangelicalism in which I was raised and that I greatly respect.)

The headline: “As a ‘Seismic Shift’ Fractures Evangelicals, an Arkansas Pastor Leaves Home.” Here’s the overture:

FORT SMITH, Ark. — In the fall of 2020, Kevin Thompson delivered a sermon about the gentleness of God. At one point, he drew a quick contrast between a loving, accessible God and remote, inaccessible celebrities. Speaking without notes, his Bible in his hand, he reached for a few easy examples: Oprah, Jay-Z, Tom Hanks.

Mr. Thompson could not tell how his sermon was received. The church he led had only recently returned to meeting in person. Attendance was sparse, and it was hard to appreciate if his jokes were landing, or if his congregation — with family groups spaced three seats apart, and others watching online — remained engaged.

So he was caught off guard when two church members expressed alarm about the passing reference to Mr. Hanks.


Please respect our Commenting Policy

Updates in the journalism style bible: Appropriate 'cult' advice and other tweaks

Updates in the journalism style bible: Appropriate 'cult' advice and other tweaks

If you know anything about the nuts and bolts of reporting and editing, then you know that the Associated Press Stylebook is the bible — that’s with a lower-case “b” — of journalism.

It’s also a great place to chart tensions inside the news business. Consider, for example, the decades of debate about “pro-life” and “pro-choice,” as opposed to “anti-abortion” and “pro-abortion rights.” Will the next major revision of the AP manual need to include an updated definition for the suddenly controversial word “woman”?

Our GetReligion patriarch, Richard Ostling, recently sent me an interestingly list of some of the religion-beat terms in the latest revisions to this AP bible. He served as a consultant on that revision project and, thus, doesn’t want to make any comments about the results. Here is one of the updates that is sure to lead to newsroom discussions:

cult (new)

A loaded term to be used with caution.

Yes, indeed — proceed with caution. I totally agree that this is a “loaded term” that journalists should avoid whenever possible.

The problem, however, is that this is a term that religious leaders, activists and even scholars are going to use every now and then and it will be hard to avoid the term when it is used in important direct quotations. Thus, editors need to know the various ways that informed people use the word — the key is sociology vs. theology — so that these loaded quotes can be placed in context for readers. Then there are activists of various kinds who throw this term around like a verbal hand grenade.

Readers can tell, with a quick glance at the venerable Merriam-Webster dictionary, that this is a complicated subject. Here are several of the definitions:

cult

noun, often attributive …

Definition of cult

1: a religion regarded as unorthodox or spurious (see SPURIOUS sense 2) also : its body of adherents


Please respect our Commenting Policy

There goes that Ryan Burge guy, again: Myths about evangelicals, Catholics and others

There goes that Ryan Burge guy, again: Myths about evangelicals, Catholics and others

During my years as a journalism professor (now over), I must have told my students the following a thousand times: Pay close attention when one of your sources consistently offers information and insights that (a) fit the actual facts on the ground, yet (b) anger (or at least puzzle) people on both sides of the hot-button issues that make headlines.

For several decades, my classic example of this phenomenon has been political scientist John C. Green of the University of Akron, best known for years of consulting work with the Pew Forum team. A few years ago, I added religious-liberty specialist David French to that list. Sociologist James Davison Hunter, author of that “Culture Wars” classic? Ditto. How about the notorious scholar Karen Swallow Prior?

Then that Ryan Burge guy (@RyanBurge) started lighting up Twitter with chart after chart backed with data on religion and public life. He’s been a GetReligion contributor, in a variety of ways, for several years now and was a big hit when he Zoomed into a December religion-news program at the Overby Center at Ole Miss.

If you agree with Burge on everything, then you aren’t paying attention. That’s a compliment. Like Green, Burge is a man of the mainline-church world, but he’s consistently candid about the trends that he sees on left and right.

How he has another book out — “20 Myths about Religion and Politics in America” — and readers are sure to disagree with one or more of his myths. But the numbers he spotlights are always worthy of attention, especially for journalists who cover religion, culture and politics.

I’ll note some new Burge appearances on audio and video podcasts, as they roll out in the weeks ahead — starting with the one at the top of this post. He also did a Religion News Service Q&A the other day with Jana Riess that ran with this provocative headline: “Evangelicalism isn’t dying, and Catholics are going Republican.”

The first question is exactly what you’d expect, if you’ve been following Burge in recent years:

Your first chapter says that rumors of evangelicalism’s death are premature. Could you talk about that?


Please respect our Commenting Policy

Relevant question for modern Democrats: Are agnostics just 'light' versions of atheists?

Relevant question for modern Democrats: Are agnostics just 'light' versions of atheists?

It’s something that I’ve said before during presentations that felt right, but I wasn’t 100% sure — “Agnostics are a light version of atheists.”

Agnostics seem to get overlooked when it comes to talking about the nones. I know that when I’m writing about the extremes of American religion, I tend to focus on atheists the most. And, in evangelical media circles, there’s never an agnostic philosophy professor — it’s always an atheist.

So, are agnostics just a slightly more religious, slightly less liberal version of atheists? I dug through some data and I think I can say that the answer is pretty clear — “yes.”

A quick aside about the theological differences between the two groups. Atheists, by definition, believe that there is no Higher Power. They contend that everything in the world has scientific explanations and not Divine ones.

Agnostics are a bit more ambivalent about that. While atheists state, “There is no God,” agnostics would say that they don’t know if God exists and there’s no way to prove that either way. The term agnostic was coined by Thomas Henry Huxley in 1869, when he stated “(agnostic) simply means that a man shall not say he knows or believes that which he has no scientific grounds for professing to know or believe.”

Let’s compare those two groups on the religious questions that exist on the Cooperative Election Study to get a sense of their theological differences.

When asked how important religion is to their lives, 92% of atheists say “not at all” while another five percent say “not too.” Agnostics are a bit more ambivalent with 74% saying “not at all” and 20% saying “not too important.”

When it comes to church attendance, the same general pattern emerges — neither group goes to services that much but atheists are even less apt to admit to any church attendance (88% say that they never go vs. 72% of agnostics).

Finally, when it comes to prayer, the gap grows larger.


Please respect our Commenting Policy

So what is 'Christmas,' anyway? These days, Siri knows more than many believers

So what is 'Christmas,' anyway? These days, Siri knows more than many believers

This question rocks the Internet year after year: Is "Die Hard" a "Christmas movie"?

How about "Frosty the Snowman," "Home Alone," "Elf" or "A Bad Moms Christmas"? Is "A Christmas Story" really a "Christmas" story? What about those Hallmark Channel visions of romance, complicated families and wall-to-wall holiday decorations?

The answer to these questions, and many others, hinges on how Americans answer another question: What is "Christmas"?

Ask that question to an iPhone and Siri will quote Wikipedia: "Christmas is an annual festival commemorating the birth of Jesus Christ, observed primarily on December 25 as a religious and cultural celebration among billions of people around the world."

Most people know that much of the story, according to a new survey by Lifeway Research in Nashville. Nearly 75% of Americans say Jesus was born more than 2,000 years ago in Bethlehem and even more believe that Jesus is the Son of God the Father.

After that, things get fuzzy.

"Lots of people celebrate Christmas, but some have no interest in celebrating the birth of Jesus Christ," said Scott McConnell, executive director of Lifeway. "But even some of the people who do take the Christmas message seriously don't understand what it means. …

"This is a story that hasn't changed for 2,000 years, yet many people struggle to tell the story and get the details right. Many don't know why Jesus was born."


Please respect our Commenting Policy

This just in! Millions of folks are sort of religious, a key to church membership decline

This just in! Millions of folks are sort of religious, a key to church membership decline

When it came to poll numbers about religion and American life, the late George Gallup, Jr., wasn’t all that interested in many of the most obvious questions.

As he told me in several telephone interviews, starting in the 1980s: The religion numbers just don’t add up. You could see the same sentiments in some of his public addresses.

Gallup — who died in 2011 — wasn’t impressed by the high numbers of Americans who told pollsters that they believe in God, attend worship services on a regular basis and say that faith is “very important” in their lives. That didn’t seem to fit with national patterns of divorce and family breakdown. He kept trying to find ways to ask questions that focused on the role of religious faith in daily life.

When push came to shove, Gallup was convinced that about 20% of Americans were seriously practicing some form of religious faith. The number might be lower than that.

Thus, that recent blitz of news about church membership trends. As the Washington Post headline stated: “Church membership in the U.S. has fallen below the majority for the first time in nearly a century.” Here’s some of the overture:

The proportion of Americans who consider themselves members of a church, synagogue or mosque has dropped below 50 percent, according to a poll from Gallup. … It is the first time that has happened since Gallup first asked the question in 1937, when church membership was 73 percent. …

In 2020, 47 percent of Americans said they belonged to a church, synagogue or mosque. The polling firm also found that the number of people who said religion was very important to them has fallen to 48 percent, a new low point in the polling since 2000.

Click here for the Gallup report on these findings, old and new. Here is another summary from 2019. And here is some additional background from the new Gallup release:

Gallup asks Americans a battery of questions on their religious attitudes and practices twice each year. The following analysis of declines in church membership relies on three-year aggregates from 1998-2000 (when church membership averaged 69%), 2008-2010 (62%), and 2018-2020 (49%). …

The decline in church membership is primarily a function of the increasing number of Americans who express no religious preference.


Please respect our Commenting Policy

This is a religion question: How many kinds of 'nones' are there and what do they believe?

This is a religion question: How many kinds of 'nones' are there and what do they believe?

THE QUESTION:

How do the three main categories differ among America’s rising non-religious “nones”?

THE RELIGION GUY’S ANSWER:

Political scientist Ryan Burge of Eastern Illinois University (a contributor here at GetReligion) has lately emerged as the most prolific analyst of the religion factor in U.S. politics, The Religion Guy contends. He’s now out with a book examining the biggest trend of our times within U.S. religion: “The Nones: Where Thy Came From, Who They Are, and Where They Are Going.”

“Nones” refers to Americans who say they have “none” when pollsters ask about their religious affiliation or religious identity. Since the turn of the century they’ve grown rapidly and make up around a fourth of the U.S. adult population, so this book is highly recommended for anyone interested in contemporary American religion.

Burge is an interesting figure. On the one hand, he’s a hard-nosed, objective observer of poll-driven facts, while on the other a religious practitioner as a long-serving, part-time pastor of a American Baptist congregation. His local flock typifies our era’s second major trend, the unprecedented membership decline in aging white “mainline” Protestant denominations that in former times dominated the national culture, as distinguished from conservative “evangelical” Protestantism.

The most revelatory material in this data-rich survey of all things “none” is the distinctions among the three subcategories of non-religious people carefully marked out by Pew Research Center surveys. Atheists are those who are certain God does not exist, and the same for all supernatural aspects. Agnostics say we do not or cannot know such things. By far the largest segment of nones, however, choose Pew’s third option of “nothing in particular” (NIP).

Burge thinks the NIPs “might be the most consequential religious group in the United States, and no one is talking about them the way they talk about atheists or agnostics.” NIPs are one-fifth of the population and “the fastest-growing religious group in the United States.” On point after point, they are notably different from both atheists and agnostics. Lumping all the non-religious together as the same “glosses over vast differences in the lifestyles, occupations and political worldviews.”


Please respect our Commenting Policy

Ryan Burge day: Political tensions rise as secularism grows (yet faith numbers stay strong)

Ryan Burge day: Political tensions rise as secularism grows (yet faith numbers stay strong)

Anyone who has followed GetReligion for nearly two decades knows that we have — over, and over, and over — stressed that the safe middle ground in American life seems to be vanishing.

This is true in religion and it is certainly true in politics.

Now, journalists and news consumers can prepare to dig into two books related to these trends — both linked to the work of names that will be familiar to GetReligion readers.

The first, by GetReligion contributor Ryan Burge, is entitled, “The Nones: Where They Came From, Who They Are, and Where They Are Going.” It will hit the market March 9th. We will come back to Burge in a moment, with links to some of his omnipresent charts and commentary.

The second book is entitled, “Secular Surge: A New Fault Line in American Politics,” and it was written by David Campbell, Geoffrey C. Layman and (here’s the familiar name to most GetReligion readers) John C. Green.

Yes, that John C. Green, the man from the 2007 seminar at the Washington Journalism Center who told a circle of journalists from around the world about emerging research about “religiously unaffiliated” Americans and how this would impact politics and, in particular, the shape of the Democratic Party. The line-graph he sketched on our write-on-wall that day was a foretaste of the stunning 2012 Pew study on the rapid rise of the “nones.”

The key was that the “nones” were the natural political partners of secular voters and believers in the shrinking world of the Religious Left. At some point, however, he said there would be tensions with moderate and even conservative Democrats in the Black church and in Hispanic pews, both Catholic, evangelical and Pentecostal. As I wrote in an On Religion column:

The unaffiliated overwhelmingly reject ancient doctrines on sexuality with 73 percent backing same-sex marriage and 72 percent saying abortion should be legal in all, or most, cases. Thus, the “Nones” skew heavily Democratic as voters — with 75 percent supporting Barack Obama in 2008. The unaffiliated are now a stronger presence in the Democratic Party than African-American Protestants, white mainline Protestants or white Catholics.

“It may very well be that in the future the unaffiliated vote will be as important to the Democrats as the traditionally religious are to the Republican Party,” said Green, addressing the religion reporters. “If these trends continue, we are likely to see even sharper divisions between the political parties.”


Please respect our Commenting Policy