In order to grow the number of Gen-Z Christians, we need an understanding of ways to build bridges from their pluralistic, secular worldview to seriously contemplating the unique grace of God. Steve Cable draws upon the wisdom of two pastors who are making a real difference in the lives of young adults to address this important topic.

What Are Gen-Zs Like?

In this article we look beyond the Millennials to consider the latest generation and what they tell us about the future of Evangelicals in America. Gen-Z is the generation born between 1995 and 2010. This year, half of the Gen-Z generation are 18 or older. By the time they are all at least 18, the Millennials and Gen-Zs will make up almost 50% of the adult population. We will consider how this generation compares with previous generations. We want to understand this generation to truly communicate the good news of the gospel to them; to help them “to walk in a manner worth of the Lord.”{1}

In their book, So the Next Generation Will Know{2}, Sean McDowell and J. Warner Wallace identified some key traits common among Gen-Zs. They are:

1. Digital Multitaskers – “spending nearly every waking hour interacting with . . . digital technology,” often while watching television
2. Impatient – quickly moving from thing to thing with an attention span of around 8 seconds
3. Fluid – constantly blurring the lines; making truth, genders, and family structures personal choices
4. Lonely – swamped in social media where personal relationships are minimized while personal troubles follow them everywhere. Sean points to “the availability of endless counterfeits that claim to be able to fill their hearts with meaning.”{3}
5. Individualistic – individual feelings more important than facts while judging the choices of others is avoided. As James White points out in Meet Generation Z{4}, “the ability to find whatever they’re after without the help of intermediaries . . . has made them more independent. . . . Like no other generation before, Gen-Z faces a widening chasm between wisdom and information.”{5}

Most importantly, most of these young Americans are thoroughly secular with little exposure to Christian theology. As White opines, “They are lost. They are not simply living in and being shaped by a post-Christian cultural context. They do not even have a memory of the gospel. . . . They have endless amounts of information but little wisdom, and virtually no mentors.”{6}

As they enter adulthood, the culture around them will not encourage them to consider the claims of Christ.  In fact, the Millennials going before them are already seen leaving any Christian background behind as they age into their thirties.

Gen-Z: How Are They Trending?

What can we truly know about the religious thinking of Gen-Zs age 11 to 25? Pew Research surveyed teens and their parents giving us a glimpse into both{7}.

They found one third of American teens are religiously Unaffiliated.{8} In contrast, their parents were less than one quarter Unaffiliated. Another Pew survey{9} found more than half of young adult Gen-Zs are unaffiliated.  This group is easily the largest religious group among Gen-Zs.

Teens attend church services with their parents, but lag behind in other areas. Less than one fourth of teens consider religion very important. And on an absolute belief in God and praying daily, the teens trail their parents significantly.

Using an index of religious commitment{10}, almost half of the parents but only one third of teens rated high. In fact, almost half of teenagers with parents who rated high did not rate high themselves.{11}

Perhaps the minds of teenagers are mush. Their views will firm up as they age. In reality, older Gen-Zs and Millennials also trail older adults by more than 20 points in believing in God and praying daily.{12} Also, church attendance drops dramatically among these young adults who are no longer attending with parents.

If religion were important to teens, they would look to religious teaching and beliefs to help make decisions about what is right and wrong. But less than one third of teens affiliated with a religion turned to its teachings to make such decisions.

As George Barna reports,{13} “The faith gap between Millennials and their predecessors is the widest intergenerational difference identified at any time in the last seven decades.” It seems that Gen-Z will increase this gap.

Gen-Z: Worldview and Apologetics

Why have the Unaffiliated been growing dramatically over the last 25 years while doctrinally consistent Christians have been declining? At one level, we recognize the watered-down gospel taught in many churches encourages people to pursue other things and not waste time on church. That may have been the primary issue at one time. But in this decade, we are seeing a real reduction in the number of Evangelicals as well. The self-professed Evangelicals{14} among those ages 18 to 29 has reduced from 29% down to 20%, a reduction of almost one third.

One major driver is the dominant worldview of our young adult society. The worldview promoted by our schools, media, and entertainment industry has changed from a Christian inspired worldview to a worldview which is secular and specifically anti-Christian. As James White observes, “It’s simply a cultural reality that people in a post-Christian world are genuinely incredulous that anyone would think like a Christian—or at least, what it means in their minds to think like a Christian.”{15}

Almost all Gen-Zs have been brought up hearing the worldview of Scientism espoused. This worldview teaches “that all that can be known within nature is that which can be empirically verified . . . If something cannot be examined in a tangible, scientific manner, it is not simply unknowable, it is meaningless.”{16} At the same time, most Gen-Zs have not even been exposed to an Evangelical Christian worldview. Consequently, apologetics is critical for opening their minds to hear the truth of the gospel. Many of them need to understand that the basic tenets of a Christian worldview can be true before they will consider whether these tenets are true for them. Answering questions such as: “Could there be a creator of this universe?” and “Could that creator possibly be involved in this world which has so much pain and suffering?” is a starting point to opening their minds to a Christian view.

Encouraging Gen-Zs to understand the tenets of their worldview and comparing them to a Christian worldview begins the process of introducing them to the gospel. As White points out, “I have found that discussing the awe and wonder of the universe, openly raising the many questions surrounding the universe and then positing the existence of God, is one of the most valuable approaches that can be pursued.”{17} The Christian worldview is coherent, comprehensive and compelling as it explains why our world is the way it is and how its trajectory may be corrected into one that honors our Creator and lifts up people to a new level of life.

Gen-Z: Removing the Isolation of Faith

What will it take to reach Gen-Z? James White says, “. . . the primary reason Gen-Z disconnects from the church is our failure to equip them with a biblical worldview that empowers them to understand and navigate today’s culture.”{18} If we want to equip Gen-Zs to embrace faith, we must directly discuss worldview issues with them.

The challenge is exacerbated as most Gen-Zs are taught a redefined tolerance: to not only accept classmates with different worldviews, e.g. Muslims and the Unaffiliated, but to believe that it is as true for them as your parents’ worldview is for them. As Sean McDowell states, “Gen-Zs are exposed to more competing worldviews—and at an earlier age—than any generation in history.”{19}

The new tolerance leads directly to a pluralistic view of salvation. Christ stated, “No one comes to the Father except through me,”{20} and Peter preached that “There is salvation in no one else, for there is no other name under heaven . . . by which we must be saved.”{21} Yet the survey of American teens{22} finds less than one third believe that only one religion is true, broken up into two-thirds of Evangelicals and less than one-third of Mainlines and Catholics.

Compounding these issues is the growing practice of limiting the impact of religious beliefs on real life. Sean points out, “The biggest challenge in teaching worldview to young people is the way our increasingly secular culture fosters the compartmentalization of faith.”{23} We need to help them see how a consistent Christian worldview applies to all issues. It is foolish to segregate your spiritual beliefs from your life decisions.

As an example, many Gen-Zs are enamored by a socialist view that the government should provide everything we need, equally distributing goods and services to all. Those who work hard and excel will have their productivity redistributed equally. It sounds like a possibly good approach and yet it has destroyed the economies of many countries including Russia, Cuba, and Venezuela. It fails because it is based on a worldview that “assumes greed comes from inequality in the distribution of material goods in society.”{24} In contrast, the Bible is clear that greed is part of the fallenness of the human heart. As a result, any centralized function with no competition discourages productivity and becomes an inefficient bureaucracy.

Reaching Gen-Zs

Today, most Gen-Zs move into adulthood with little exposure to the gospel. The majority are either Unaffiliated, another religion, or have a nominal Christian background. Current surveys find that 98% of young Americans do not have a Christian worldview.{25}

This sobering data does not mean giving up on reaching Gen-Z. But if we are not intentional about it, we are not going to stem the tide. As James White observes, “What is killing the church today is (focusing) on keeping Christians within the church happy, well fed, and growing. The mission . . . must be about those who have not crossed the line of faith.”

And Sean McDowell points out that we need “to teach the difference between subjective and objective truth claims and make sure they understand that Christianity falls in the latter category.”{26}

Sean encourages a focus on relationships saying, “Relationships are the runway on which truth lands. Take the time to listen with empathy, monitor from a place of wisdom, and demonstrate your concern.”{27} White agrees, saying, “If we want (them) to know the faith, we have to teach, model and incarnate truth in our relationship with them.”{28} From a place of relationship, we can address challenges keeping them from truly hearing the gospel.

One key challenge is the role of media. As Sean notes, “Media shapes their beliefs, and it also shapes the orientation of their hearts.”{29} To counter this pervasive influence, he suggests engaging them in a skeptic’s blog. Help them consider 1) what claim is being made, 2) is the claim relevant if true, and 3) decide how to investigate the claim.{30} By learning to investigate claims, they are examining the truth of the gospel. We should never fear the gospel coming up short when looking for the truth.

Key ways White’s church is connecting with the Unaffiliated include:

1. Rethinking evangelism around Paul’s message in Athens. Tantalizing those with no background to search for truth in Christ.
2. Teaching the grace/truth dynamic in quick segments consistent with their learning styles.
3. Being cultural missionaries – learning from those who have not been Christians.
4. Cultivating a culture of invitation by creating tools to invite friends all the time.

If we focus on growing the number of Gen-Z Christians, we could change the trajectory of American faith. If we devote ourselves to prayer, the leadership of the Holy Spirit, and reaching the lost in America rather than continuing church as usual, God can use us to turn the tide.

Notes
1. Colossians 1:9.
2. Josh McDowell and J. Warner Wallace, So the Next Generation Will Know, 2019, David C. Cook.
3. McDowell and Wallace, p. 66.
4. James White, Meet Generation Z: Understanding and Reaching the New Post-Christian World, Baker Books, 2017.
5. White, p. 44.
6. White, p. 64-65.
7. Pew Research Center, U.S. Teens Take After Their Parents Religiously, Attend Services Together and Enjoy Family Rituals, September 10, 2020.
8. These are people who self-identify as atheist, agnostic or nothing in particular. In previous surveys, we referred to them as the Nones. Calling them the “unaffiliated” helps us avoid the confusion between “Nones” and “nuns.”
9. Call out Pew survey from 2019.
10. The index of religious commitment looks at the answers to questions on church attendance, belief in God, prayer, and importance of religion and rates a respondents commitment from high to low based on their answers.
General Social Survey, 2018.
11. 42% of the teenagers with parents with a high index had a medium or low index.
12. General Social Survey, 2018
13. American Worldview Inventory 2020, Cultural Research Center at Arizona Christian University.
14. Pew Research surveys 2007, 2014, 2019.
15. White, p. 130.
16. White, p. 141.
17. White, p. 139.
18. White, p. 80.
19. McDowell and Wallace, p. 81.
20. John 14:6b.
21. Acts 4:12.
22. Pew Research Center, U.S. Teens.
23. McDowell and Wallace, p. 87.
24. Ibid, p. 93.
25. American Worldview Inventory 2020.
26. McDowell and Wallace, p. 113.
27. McDowell and Wallace, p. 78.
28. White, p. 64.
29. McDowell and Wallace, p. 164.
30. Ibid, p. 173-4.

©2021 Probe Ministries

Probe VP Steve Cable examines some of the findings of the Probe Survey 2020: The Changing Face of Christianity in America.

Religious Trends Over the Last Fifty Years

In late 2020, Probe administered a new survey{1} to over 3,000 Americans ages 18 through 55 as a follow up to our 2010 survey{2}. Comparing these two surveys reveals a striking decline in Christian religious beliefs and practice across America over the last decade. Before focusing on these changes, let’s begin with a foundational question.

How have young adult religious affiliations changed over the last five decades?

As documented in the General Social Surveys{3} from 1970 through 1990, their religious affiliations remained fairly constant. Since then, there have been significant changes.

The most dramatic change is found in young adults under thirty who select a non-Christian affiliation. This group grew from about one fifth of the population in 1990 to almost half today. Those non-Christians from other religious faiths{4} such as Judaism, Islam, and Mormonism, grew slightly up to about 10% of the U.S. young adult population. At the same time, the Unaffiliated (i.e. Atheist, Agnostic or Nothing in Particular) almost tripled to over a third of the population. Among the Unaffiliated, the Nothing in Particular category had by far the largest growth. The Pew Research surveys show an even greater increase, growing from 27% in 1996 to 59% in 2020.

Now bringing in the data from GSS 2010 survey, we learn that 26% of those in their twenties were Unaffiliated in 2010, growing to 30% of those in their thirties in 2018. This result means that more people in their twenties became Unaffiliated in their thirties. This result runs directly counter to the supposition of many that the growth in Unaffiliated would dissipate as young adults age and return to churches to raise their families.

Conversely, Christian groups declined with Other Protestants{5} dropping by half, from about one in four down to less than one in eight young adult Americans. Catholics also experienced major losses, dropping by one quarter down to less than one in five young adult Americans over this thirty-year period.

Although less affected, the Evangelical affiliation also experienced a drop in recent years. GSS reported a small decline in young adult, born again Protestants, from about one in four down to around one in five Americans. Pew Research{6} reported a steeper decline in young adult Evangelicals, from 28% in 2007 down to 20% in 2019.

Perhaps this decline is a winnowing out of those whose Christian beliefs are not vital to their lives. In which case, a greater percentage of born again Christians should hold a strong biblical worldview now in 2020 than in 2010. In the next section, we will explore this topic to find out the truth of the matter.

Born Again Young Adults and a Biblical Worldview

In the next sections, we will be focusing on Born Again Christians in our Probe results. A Born Again Christian is someone who says:

1. I have made a personal commitment to Jesus that is still important in my life today and
2. I will go to heaven because I confessed my sins and accepted Jesus Christ as my savior.

We can compare the responses of Born Again Christians to those of Other Protestants and Catholics.

What portion of these three groups have a Basic Biblical Worldview strongly affirming that:

1. God is the all-powerful, all knowing, perfect creator who rules the world today.{7}
2. The Bible is totally accurate in all of its teachings.
3. A person cannot be good enough to earn a place in heaven.
4. While on earth, Jesus committed no sins like other people do.

All four concepts above are key components of God’s redemptive plan. For example, Jesus being sinless made it possible for his death to redeem us.{8} Or, if the Bible is inaccurate in some of its teachings how could we know that it is correct in teaching about redemption?

In 2020 for those ages 18 through 39, one of four Born Again Christians, one of twenty Other Protestants and one of one hundred Catholics affirmed all four of these foundational beliefs. The statement least likely to be affirmed by all three groups was “a person cannot earn a place in heaven”. Perhaps many have been influenced by the current postmodern thinking that what’s not true for you can be true for someone else.

Only Born Again Christians had a sizable minority of one fourth affirming this worldview. In contrast, nearly half of Born Again Christians affirmed it in 2010. Clearly, this last decade had a serious impact on the perception of what it means to be a Christian.

We see a similar drop when comparing those ages 18 to 29 in 2010 with the same cohort now 30 to 39 in 2020, once again belying the notion that young adults will return to a conservative faith in their thirties. Instead of a noticeable increase as the cohort aged, we see a sizeable drop in those who affirm these key Christian doctrinal statements.

As the percent of true Christians drops, the ability to reach out with the gospel is surely reduced. However, Christians in the Roman Empire in AD 60 were an even smaller portion. Three hundred years later virtually the entire empire was nominally Christian. If we “proclaim the excellencies of Him who called us out of darkness into His marvelous light{9},” God will bring many to repentance.

Born Again Young Adults and Pluralism

Pluralism is the belief that there are multiple ways to be right with God. Pluralism and Christianity are not compatible. Jesus clearly stated, “No one comes to the Father except through me.”{10} The
high price paid through Jesus’ life and death excludes the possibility of Jesus being one of several options. As the Apostle Paul wrote, “There is salvation in no other name under heaven . . . by which we must be saved.”{11}

What does Probe’s new survey reveal about pluralism? Confronted with the statement, “Muhammad, Buddha and Jesus all taught valid ways to God,” how did American Christians respond? Do they align with clear biblical teaching by strongly disagreeing? For those ages 18 through 39, we found that about one third of Born Again Christians, one in eight Other Protestants, and one in twenty Catholics did so. An overwhelming majority of Christians chose to accept a belief that devalues the death and resurrection of our Lord. Once again, only Born Again Christians had a sizeable minority of one third who agreed with Jesus and the New Testament.

Looking back to 2010, was there a significant change among Born Again Christians during this decade? For the same age group, the percent in 2010 strongly disagreeing was almost one half, compared to the one third in 2020. So, more Christians than ever have no reason to share their faith with people of other religions. As the need for evangelism increases, the number of Christians who believe evangelism is even needed by people of other religions decreases.

The age group 18 to 29 saw 45% choosing a non-pluralist view in 2010 with that same age cohort (now 30 to 39) dropping to 35% in 2020. Once again, we see that as Born Again Christians are maturing, more of them are abandoning rather than clinging to the strong truth of the gospel of Jesus Christ.

To counter this slide with the young adults we know, please:

1. Pray for the Lord to send laborers into the harvest, opening their to the infinite value of the gospel.

2. Explain that the chasm is so great only God can make a way of reconciliation. As Paul wrote, “God desires all men to be saved and to come to the knowledge of the truth. For there is one God and one intermediary between God and humanity, Jesus . . . who gave himself as a ransom for all . . .”
{12}

3. Explain that your accepting pluralism will not get your non-Christian friends into heaven. Only the truth of Christ presented to them by willing lips has power over their eternal destiny.

Young Adults and Jesus Our Savior

Probe’s new survey shows that professing to be born again does not equate to orthodox biblical beliefs. In this section, we will see this borne out in beliefs about Jesus Christ.

First, why did Jesus die on a cross? The Bible is clear Jesus chose the cross. “He did it to redeem us by taking our sins and our punishment upon Himself.” Close to nine out of ten 18- to 39-year-old, Born Again Protestants selected this answer.{13} All Christian leaders should want their people to know Jesus’ role in their redemption, even those with a works-based gospel. Yet less than two thirds of Other Protestants and Catholics selected that answer.

Many said either the Jewish or Romans leaders caused Jesus’ death. But Christians should know that prior attempts by those groups were supernaturally thwarted.

Second, “Jesus will return to this earth to save those who await his coming.”

This statement comes from scripture, “ . . . so Christ, having been offered once to bear the sins of many, will appear a second time, . . . to save those eagerly waiting for him.”{14} As you can see, this verse answers both questions. The apostle Paul wrote, “For the Lord himself will come down from heaven  . . . and the dead in Christ will rise first.”{15}

Around two thirds of Born Again Protestants strongly agree that Jesus will return to save. Apparently, the remaining third are not sure.

For other Christian groups, only about one third of them strongly agreed.

The third question is: “When he lived on earth, Jesus committed sins like other people.”

The Bible clearly states, “God made the one who did not know sin to be sin for us so that in Him we would become the righteousness of God.“{16}  God laid our sins upon Jesus in his earthly death. If Jesus were a sinner like you and I, His death would have been for His own sin.

Once again, about one third of Born Again Protestants did not select Disagree Strongly. Having this large group who don’t understand biblical Christianity is disappointing.

Young adult Born Again Protestants drop down to about one half when looking at all three questions together. It appears the other half are trusting Jesus to save them, without a good understanding of who Jesus is. All other Christian groups drop to one in ten or less professing these truths about Jesus.

Finally, we find nine out of ten people with a Basic Biblical Worldview also select a biblical answer for the three Jesus questions. This shows a strong correlation between a Basic Biblical Worldview and an understanding of Jesus’ purpose.

Are the Unaffiliated Uncommitted Christians?

In this section we will access Probe’s 2020 survey to learn about those identifying as Agnostic or Nothing in Particular. We will call them AGNIPS. Perhaps, as some have suggested, a significant percentage are really Christians not affiliated with any denomination.

Among those ages 18 through 39, one in five are AGNIPS. About one third of these were Protestants as children but only three out of one hundred profess to being born again. So, it appears unlikely that any significant portion of the AGNIPS are latent Born Again Christians.

Of course, many people professing to be Christians do not qualify as Born Again. So perhaps many AGNIPS are latent Other Protestants or Catholics. Let’s look at three different metrics to see if this proposition is supported by data.

First, look at a nominal level of religious activity: pray at least daily and read your Bible at least weekly. I think anyone not doing these has little interest in their faith. For this young adult segment, 35% of Born Again Christians and almost 30% of Other Protestants and Catholics but less than 5% of AGNIPS perform these activities. Compared to professing Christians, the AGNIPS have very few doing these activities.

Looking only at AGNIPS who were affiliated with a Protestant faith as a child, we find only 3% performing these activities.

A second metric: how about those who believe God is creator and active in the world and do not believe good works will get them into heaven? We find: 33% Born Again Christians, 4% Other Protestants and Catholics, around 0.5% of all AGNIPS and only 0.4% of AGNIPS with a childhood Protestant affiliation.

Finally, of those who strongly agrees with the statement, “I believe that the only path to a true relationship with God is through Jesus Christ.” Once again: 64% of Born Again Christians, 28% of Other Protestants and Catholics, 5% of all AGNIPS and 5% of AGNIPS with a childhood Protestant affiliation.

All of these metrics agree that very few young adults who are Agnostics or Nothing in Particular appear to have latent Christian beliefs. Even those who were affiliated with a Protestant church as a child did not have a higher level of affiliation with Christian beliefs.

Over this last decade, among Born Again Christians, a basic biblical worldview and understanding of Jesus is decreasing while pluralism is increasing. And the growing AGNIP population is far removed from Christian thought. Those who follow Christ, must respond by speaking the truth about Christ in our churches, our neighborhoods, and the world. We cannot expect any of these groups to just come back to a solid Christian belief. We must reach out to them.

Notes
1. Our new 2020 survey looks at Americans from 18 through 55 from all religious persuasions. Although still focused on looking at religious beliefs and attitudes toward cultural behaviors, we expanded the scope surveying 3,106 Americans ages 18 through 55. Among those responses, there are 717 who are Born Again allowing us to make meaningful comparisons with our 2010 results while also comparing the beliefs of Born Again Christians with those of other religious persuasions.
2. Our previous survey, the 2010 Probe Culturally Captive Christians survey, was limited to Born Again American’s ages 18 through 40. This survey of 817 people was focused on a obtaining a deeper understanding of the beliefs and behaviors of young adult, Born Again Christian Americans. For a detailed analysis of the outcomes of our 2010 survey and other surveys from that decade, go to our book Cultural Captives: The Beliefs and Behavior of American Young Adults
3. General Social Survey data was downloaded from the Association of Religion Data Archives, www.TheARDA.com, and were collected by the National Opinion Research Center.
4. Note that the Other Religions category includes Christian cults (e.g. Mormon, Jehovah’s Witnesses), Jews, and other world religions.
5. Protestants who did not profess to being born again
6. U.S. Religious Landscape Survey 2007, U.S. Religious Landscape Survey 2014, Religious Knowledge Survey 2019 Pew Forum on Religion & Public Life (a project of The Pew Research Center). The Pew Research Center bears no responsibility for the analyses or interpretations of the data presented here. The data were downloaded from the Association of Religion Data Archives, www.TheARDA.com, and were collected by the Pew Research Center.
7. Other answers to select from:

• God created but is no longer involved with the world today.
• God refers to the total realization of personal human potential.
• There are many gods, each with their different power and authority.
• God represents a state of higher consciousness that a person may reach.
• There is no such thing as God.
• Don’t know

8. See for example 2 Corinthians 5:21, Hebrews 4:15
9. 1 Peter 2:9
10. John 14:6
11. Acts 4:12
12. 1 Timothy 2:4-6
13. Other answers included:

• He threatened the Roman authority’s control over Israel.
• He threatened the stature of the Jewish leaders of the day.
• He never died on a cross.
• He failed in his mission to convert the Jewish people into believers.
14. Hebrews 9:27-28 ESV
15. 1 Thessalonians 4:16
16. 2 Corinthians 5:21 NET

©2023 Probe Ministries

Steve Cable reviews the dismal results of surveying the worldview of American Christians.

Problem: How Parents are Missing the Mark

Following up on our series of articles featuring the results from Probe’s recent 2020 survey of American Religious Beliefs{1}, we want to add to that understanding drawing on data collected and analyzed by George Barna of the Christian Research Center at Arizona Christian University. Since 2020, the Christian Research Center has taken multiple surveys to assess the worldviews and the values of American adults. In 2023, Barna released a book entitled American Worldview Inventory 2022-23: The Annual Report of the State of Worldview in the United States.{2}

Looking at the spiritual status and worldviews of America’s parents of children living at home, our data and Barna’s book both show the vast majority of Americans do not possess a biblical worldview to pass on to their children. Equally disturbing at a parenting level, most of them “do not even have the worldview development of their children on their radar.”{3} To make this situation worse for the future of American Christianity, most Evangelical parents fall into the same category as other parents— a fractured, inconsistent worldview with no intentional plan to impart their worldview or any other worldview to their children.

Some people might want to argue that worldviews are personal, and children need to develop a personal worldview without parental intervention. That way they can own and nurture this view as young adults, finding something that works for them. Such an argument might have some substance, if we were talking about forming your views on how one might select sports teams to root for or even choose a career to pursue. But when we talk about worldviews, we are talking about the fundamentals of life including things such as “Where did life originate?”, “What does it mean to be a person?”, “Why is there evil and suffering in the world?”, “How can we escape the destructive forces of sin in our life?”, “Can we be restored to a relationship with our creator?” and others.

There are radically different answers to these questions being promoted in our society today. If you are an Evangelical Christian, you know that true biblical answers to these questions are under constant attack.
You should expect your children to choose to flee from these attacks by adopting another, nonbiblical worldview unless they have been given good reasons to believe the biblical answers are true.

If you believe that a biblical worldview is the only foundation upon which to build a life that will echo through eternity, you need to be actively teaching, testing and encouraging your children with the truth. To do this you will need to repair your worldview along biblical guidelines and develop a plan for building these worldview truths into your children.

But first, we will look at the lies that have crept into many worldviews including those held by Christian parents.

The Victory of Syncretism

George Barna’s research as well as our own clearly show a breakdown of biblically based thinking not only among the general population but also among those who identify as Evangelicals. Barna’s recent research found that two-thirds of parents of preteens claim to be Christian, but only 4% of them possess a biblical worldview. So, what kind of worldview do they hold?

Barna surveyed adults in America using worldview questions to divide our population into seven different worldviews ranging from Biblical Theism to Moralistic Therapeutic Deism to Postmodernism to Eastern Mysticism. Surprisingly, the most popular worldview was Biblical Theism but held by only 2% of the parents of preteens. All the other worldviews offered were at 1% or less.

Wait, you may be asking! That sum adds up to less than 8% of the population and you would be right. What happened is that 94% of these parents were classified as being Syncretists. “Syncretism is a blending of multiple worldviews in which no single life philosophy is dominant, producing a worldview that is diverse and often self-contradictory.”{4} Since the rise of postmodernism (and probably before), more and more American have no problem holding a set of views which are at best inconsistent. Barna found most of these syncretistic parents gathered their worldview ideas from different parts of three of the candidate worldviews: Eastern Mysticism, Moralistic Therapeutic Deism, and Biblical Theism. When considered as a whole, each of these worldviews is distinctly different and in fact counter to the other two.

We see that Americans tend to embrace beliefs in the different areas of worldview that seem attractive in that area, are espoused by many of their friends, and that they see espoused on their media outlets of choice. As one scholar describes it, “Central to syncretism is the belief that all religions offer truth, or that different religions present different paths to God. Syncretism operates on the assumption that combining certain teachings produces a better way of knowing and/or reaching God.”

Barna found that less than one third of adults turn to the Bible as their primary source of moral guidance. Of course, even fewer turn to the sacred texts of other religions. American adults, without placing their faith in historical worldviews, feel a freedom to create their own way to view the world. In fact, 58% of adults believe that moral truth is up the individual to decide. Since all truth is relative, inconsistencies and contradictions are not worth considering. Certainly a careful examination of the so-called truth that all truth is relative would show the falsehood in that statement.

The dominant worldview thinking of Americans assumes that the details of the faith you ascribe to don’t matter as long as you place your faith in something AND you don’t presume to question anyone else’s object of faith. As you can see, this way of thinking creates a tough wall for any evangelistic message to overcome. People are not programmed to think, “Isn’t it nice that this Christian is concerned for my eternal situation and wants to tell me the way I can improve it.” Instead, they think, “How can this person be so rude and confrontational as to present their views as the only viable truth? This person needs to be shunned.”

At the end of this essay, we will consider some strategies for tearing down this wall.

Values and Beliefs of Young Parents

As noted above, two major barriers exist, preventing the development of biblical leaning worldviews for our pre-teens. First, most parents do not take any concrete actions to pass on or promote a particular worldview. Instead, they leave it to the culture around their children to instill a worldview framework. If these parents have a somewhat Christian perspective themselves, they ignore the teaching of Deuteronomy where God tells us, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall speak of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.”{5} And in the New Testament epistle Ephesians, Paul writes, “Bring your children up in the discipline and instruction of the Lord.”{6}

Secondly, the vast majority of parents, including many Evangelical parents, do not possess a biblical worldview to pass on. In some areas, they depart from the clear biblical teaching and subscribe to the lies of the world. As Barna points out, “The parents of children under the age of 13 are a stellar example of this Christian nominalism that is widely accepted as spiritually normal and healthy.” {7} Let’s examine some the areas where parents are failing to uphold a biblical worldview.

As Christians, we know that God created human life as sacred. Even as fallen humans, God considered our lives so important that Jesus came to die, taking on the price of our sin. And yet according to Barna’s recent book, over three fourths of American parents do not suppose that human life is sacred.  This gap in a biblical worldview leads to a nation where many worship a woman’s ability to choose an abortion over the sacred obligation to protect life. In fact, over 85% of parents do not consider human life as sacred and/or support having an abortion if raising the child would be too inconvenient for the parents. To put it bluntly, the right to live a life without inconveniences is more important than another person’s right to live at all.

Another example is that less that one in four self-identified Christian parents oppose the notion that having faith matters more than which faith. They are essentially saying if you have faith in Buddha, Mohammed, or your household idol, that is just as good as having faith in Christ. These parents (and remember, these are people who identify themselves as Christians) believe that God would sacrifice His Son, turning His back on Jesus as He took the sins of the world upon Himself, when there were already other ways people could be restored to God that would require no love or sacrifice on the part of God. This inconsistent, self-contradictory thinking is a hallmark
of the syncretistic views that dominate our society.

Barna also found that only one in ten parents have a consistently biblical perspective on God, creation, and history. Without this understanding, their children cannot be expected to grasp these key precepts on their own.

With this combination of laissez-faire parenting and a lack of a consistent biblical worldview, the natural conclusion is that the upcoming generation of young adults will be even further removed from clear biblical thinking than the current generation. Unfortunately, this result is almost certain without a concerted effort by concerned Christians to communicate the truth.

Pastors (for the most part) Not Helping Combat the Decline

As we consider the decline in American young adults who profess and live according to a biblical worldview, we might ask what influences are in play to counter this decline. One of the questions Barna addresses is “How well are America’s pastors working to stem this discouraging tide on unbelief?” To get a handle on this question, he surveyed 1,000 pastors across America including Senior Pastors, Youth Pastors and Teaching Pastors.{8}

If these pastors are going to help turn people back to a biblical worldview, they need to possess one themselves. What the survey found was only four out of ten Senior Pastors professed a biblical worldview. This result is disheartening, but perhaps even more startling only 12% of the Youth Pastors claimed a biblical worldview. One third of the pastors surveyed did not even read their Bible at least once a week. So, the vast majority of our children who are attending church regularly have no chance of receiving a clearly articulated biblical worldview from the spiritual leaders their parents are relying on for sound spiritual teaching.

Well, you may be thinking, these results are for all pastors, but I attend an evangelical church so I can be confident in the teaching my children will receive. It is true that while only one out of three Mainline Protestant pastors profess a biblical worldview, we can expect Evangelical pastors to be significantly better. But even Evangelical pastors still only have about one out of two (50%) with a biblical worldview. This result implies that half of the Evangelical churches in America are not teaching a biblical worldview.

Southern Baptists and non-denominational Evangelicals do score significantly higher. Among Southern Baptists, over three out of four pastors professed a consistent biblical worldview. This significantly higher number may result from Southern Baptist churches requiring candidates for pastoral positions to affirm their belief in the Baptist Faith and Message document. Similarly, almost two out of three non-denominational pastors supported such a worldview.

In Barna’s analysis, an Integrated Disciple was defined as someone who “professed a biblical worldview and successfully integrated their biblical beliefs into their daily behavior.”{9} One would think the pastors of mid-sized and large churches would be the most educated and very likely to be Integrated Disciples. However, what the survey revealed was that only 15% of pastors at churches with over 250 in average attendance were identified as Integrated Disciples. It is hard to find a disciple who is not following a spiritual leader, but in these churches such a leader will be hard to find.

Some people would like to believe that it doesn’t matter which church you go to as long as you are going to church. Probe’s and Barna’s results show this hopeful view to be unfounded. Among Roman Catholics, less that 6% of the priests profess a biblical worldview. This lack of biblical leadership is clearly evident among those people who regularly attend Catholic mass where less that one out of one hundred profess a clear biblical worldview.

Today it is of utmost importance that Christian parents examine the teaching coming from the pastors and other leaders at their church. If the teaching does not reflect a biblical worldview, you should run, not walk, to the nearest exit and search for another church.

How to Combat the Decline in Biblical Worldview Believers

In this article, we have been highlighting the decline in the portion of our population who profess a biblical review, drawing on the research results presented in the book, American Worldview Inventory 2022-23. Although it helps to know the facts about the beliefs of most Americans, just reviewing and lamenting the data does not really accomplish anything. We want to consider and act on the steps we can take as individuals and churches to plant and tend to a new generation of Integrated Disciples in our country.

Barna calls on us to intentionally teach the key doctrines of an evangelical, biblical worldview in our seminaries, our churches, and our homes. As recent history has clearly demonstrated, just assuming that younger generations will catch our biblical worldview is doomed to failure. We need to systematically, intentionally, and repeatedly extol and explain the key truths that make us those who “proclaim the excellencies of Him who called us out of darkness into his marvelous light.”{10} Barna suggests the following key truths to focus on:

1. An orthodox, biblical understanding of God which understands that God is the all-powerful, all-knowing, perfect, and just creator of the universe who rule that universe today.  Among parents of children under 13, just 40% hold that view.

2. All human beings are sinful by nature; every choice we make has moral contours and consequences. A vast majority of Americans, about three out of four, do not believe that humans are born with a sin nature and are certain to sin “and can only be saved from its consequences by Jesus Christ.”

3. Jesus Christ’s sacrificial death is the only way to be reconciled with our holy God. We receive this free gift through our repentance and our confession that Jesus Christ is our Lord. Only three out of ten adults believe this is the only way to heaven, while only 2 of 100 believe they will go to hell after they die.

4. The entire Bible is true, reliable and relevant. When we understand how we received the Bible and how it applies to every aspect of our life and earth and in heaven, it changes how we perceive and interact with the world.

5. Absolute moral truth exists—and those truths are defined by God. Absolute truth can only be known by the source of truth, our Creator. Unfortunately, the majority of adults believe that determining moral truth is up to each individual.

6. The ultimate purpose of human life is to know, love, and serve God. If we know the true God, we will “love Him because He first loved us”{11} and we will want to serve Him through “the good works He has prepared for us.”{12} Most young Americans say they lack meaning and purpose. They will never be able to find truly meaningful purpose apart from Christ.

7. Success on earth is best understood as consistent obedience to God. If we understand that we are eternal beings who in Christ are the recipients of an eternal inheritance, we can see that our true success cannot be found in the temporal pleasures of this world. Only 20% of adults embrace this definition of success.

In my experience, I have watch numerous young people grow up in a church and then leave to either thrive in a dynamic Christ-honoring life or fall away into a syncretic worldview, serving their own interests. The world system is constantly feeding them with lies and attacking the truths they have been taught. So, how can we do a better job of helping build strong Christians with a solid biblical worldview?

First, we must teach them the seven truths listed above. Not once, but many times and in many situations. Their parents must talk about these truths and their churches must teach these truths.

Second, we must ask them regularly to explain what they believe. Just because they have sat under teaching does not mean they have learned any lessons. To believe we should test high school students to determine what they have learned and then ignore testing students of the Bible is at best foolhardy.

Third, we must tell these students as they enter into more of the secular world that we are still there for them. Tell them, “If someone or something causes you to question what you have learned, don’t just throw out what you have learned and follow something else. Come tell me about it and why it seems like it may be true. I have been in similar halls to the ones you are walking through now. I am convinced that the only source of real truth is found in Jesus Christ and the Word of God. Let’s look at it together.” Let us “bear one another’s burdens and thus fulfill the law of Christ.”{13}

Notes
1. Steve Cable, Understanding a Post-Christian America in 2020, probe.org/wp-content/uploads/2022/07/Post-Christian-America.pdf
2. George Barna, American Worldview Inventory 2022-23: The Annual Report of the State of Worldview in the United States, Arizona Christian University Press, 2023.
3. Ibid., page 7.
4. Ibid., page 12.
5. Deuteronomy 6:6-7
6. Ephesians 6:4
7. Barna, page 27.
8. Ibid., page 41.
9. Ibid., page 51.
10. 1 Peter 2:9
11. 1 John 4:19
12. Ephesians 2:10
13. Galatians 6:2

©2024 Probe Ministries

In looking at the state of American Christianity, Steve Cable examines how handling data inaccurately can produce wildly varying conclusions.

Recent reports on the current state of Christianity in America could create emotional whiplash, making one feel elated one moment and depressed the next. People are quick to comment on survey results and their own experiences. Within the last year, we have run the gamut from Glenn Stanton’s book, The Myth of the Dying Church: How Christianity is Actually Thriving in America and the World,{1} to a Pew Research article, In U.S. Decline of Christianity Continues at Rapid Pace.{2}

These titles appear to represent two very different viewpoints. Which is it? Are we thriving or declining at a rapid pace?

Finding the answer requires one to thoughtfully articulate your question in at least two ways:

1. What do you mean by Christianity? Are you referring to all potential Christians both Protestant and Catholic or are you focused on a subset, such as Evangelicals? And,

2. Is anything beyond affiliation with a church necessary to be considered an active Christian? Examples might include a biblical understanding of how one gets to heaven and belief in the Bible.

You also need to thoroughly understand the available survey data that might throw light on your question. You need to understand what questions are asked and how they are worded. Then you analyze the responses to the set of relevant questions to gain insight on your topic of interest. Remember, no survey asks the exact questions you would ideally use. That sounds like more work than most of you want to attempt. Unfortunately, most of the pundits writing today do not attempt to do that work either. Generally, they take fragmented data and attempt to draw intelligent
inferences.

In this article, I have done this work for you, drawing primarily on data from the Pew Research Group and the General Social Survey. We will look at which groups are growing as a percent of our population and which groups are not. Both Pew and the GSS have taken surveys over an extended period of time, helping us identify trends in religious affiliation and beliefs.

As you will see, the picture is certainly not rosy, but perhaps better than you expect. Although the growth of non-Christian segments is continuing at a fairly rapid pace, Evangelical Christianity is only declining slightly as a percentage of the population. However, I will point out how some data has been misunderstood to paint either a rosier picture or a gloomier picture than the actual current state of affairs.

Evangelicals: Thriving or Declining

All surveys we have reviewed covering this century show the same general result: the percent of people claiming an affiliation with a Protestant or Catholic church has been declining.

GSS surveys{3} found across all ages the percentage who identify as Protestant or Catholic has dropped from 84% of the population in 1988 down to 69% in 2018. Looking only at Protestants (both Evangelical and Mainline), the drop was from 58% down to 46%. Considering those who are Millennials now, that is ages 18 to 34, we find a decline from 53% down to 36% over this thirty-year period. And the data does not show any leveling off in the rate of decline.

But we may ask, “Are Evangelicals participating in this general decline or are they thriving as some authors claim?”

The bottom-line answer is that Evangelicals are declining as a percent of the overall population but at a much slower rate. Across all ages, the percentage who identify as Evangelical has dropped from 30% to 28% over this twenty-year period. For those aged 18 to 34 the drop was from 29% to 25%. In October 2019, Pew released a report showing that from 2009 to 2018, the percentage of Evangelicals of all ages dropped from 28% to 25%, a significantly faster rate of decline.

Even with a slow rate of decline, if Evangelicals make up around 25% of the population, they can have a significant impact on American culture and life and perhaps begin to grow again.

However, does Evangelical affiliation equate to an active Evangelical practice? We need to know how many who affiliate with an Evangelical church are active Christians as opposed to just being affiliated if we want to truly assess the strength of the American Evangelical movement.

Using the GSS surveys, we can look for people who:

1. Know God really exists
2. Pray multiple times per day
3. Attend church at least twice a month
4. Believe the Bible is the inspired word of God, and
5. Call themselves a strong Christian

I think an active, evangelical Christian would have these basic beliefs and practices.

The percentage of the population who meet these criteria has dropped from about 9% down to just over 7% of the population over the last twenty years. This result is a large enough group to have some impact but not enough to crow about the growing Evangelical presence. We can say that Evangelical Christianity is certainly not thriving but clinging to a position of some relevance.

What’s Happening with the Nones

Nones are people who state their religious affiliation is either atheist, agnostic or nothing at all.{4} The dramatic growth of the Nones has been an ongoing headline story.

Surveys{5} indicate the Nones were 8% of the population in 1988. By 2018 they had grown to over 23% of the population. For ages 18 through 29, they tripled from 13% to 35% of the population. No one denies this growth, but some question the importance of this trend.

For example, Glenn Stanton states, “(The Nones) are simply reporting their actual faith practices in more candid ways, largely due to new ways in which polling questions have been asked in the last ten years or so.”{6} Oddly enough, he primarily relies on data from GSS for long term trends and they have asked exactly the same question regarding Nones since 1972.{7}

Some suggest Nones are primarily Christians who will return to the fold as they move into marriage and child rearing. Is there any indication that this is happening?

Well, in 2007, among those aged 18 to 32, 24% of them are classified as Nones. In 2014, for this same group now seven years older, 32% of them are Nones. As this group began rearing children, a significantly larger percentage of them were Nones than when they were younger. Also, instead of attending church, only 4% of these Nones attend church more than once a month.

Instead of emerging adult Nones turning into church-attending Christians as they age, more of them are becoming Nones. It appears that the cultural pressures against Christianity are outweighing the tendency of prior generations returning to seek religious training for their children.

The Barna Group has found that there are genuine differences between Millennials and older generations that will not be removed as they age. As Dave Kinnaman, President of the Barna Group, states in his book, UnChristian,{8} “I would caution you not to underestimate the widening gap between young people and their predecessors. Those who think that in due time Mosaics . . . will ‘grow up’ and look like everyone else should prepare to have unfulfilled expectations.” Dave’s comment is based on their analysis of multiple surveys covering thousands of individuals and a large number of in-depth interviews with young adults.

Are the Nons THE Major Growth Story?

Is the growth of nondenominational Christians a more important trend than the Nones? Glenn Stanton states, “Growth of nondenominational churches has been many times larger than the nones. . . it is not the rise of the nones that is the major story . . . It’s the “nons” and not the nones that are mushrooming.”{9}

This condition would be an amazing finding if true. However, it is not true for three major reasons which we will discuss today:

1. The percentage growth of the “nons” is not many times larger. From 2007 to 2014, “nons” grew their percentage of the population by 44%. But, Nones grew by almost the same rate at 42%. Looking at absolute growth, the “nons” grew by four million people versus the Nones’ 19 million—almost five times the number of “nons.” The growth of the “nons” is relegated to a minor factor when compared to the Nones.

2. The “nons” are a subset of the Evangelicals. And Stanton states, “Evangelicals have benefited more from these ecclesiastical exoduses than anyone else. They even . . . outpaced the nones.”{10} In fact, most of the “nons” growth came as a result of switching between evangelical denominations. Thus, any growth by the “nons” is offset by declines in other evangelical groups, resulting in an overall decline of about 1%. Evangelicals have not even come close to outpacing the Nones.

In fact, for the first time, we have the total number of nones exceeding the number of Evangelicals in America.

3. Stanton says, “It’s the evangelical churches identifying as nondenominational that have been growing faster than any others including the nones and the atheists.”{11} Taking a look at percentage growth, the atheists and agnostics have shown the most explosive growth by far, growing their numbers from 9 million in 2007 to 17.4 million in 2014—a growth of 92%—while the “nons” grew from 8 million to 12 million over the same time period, a growth of 56%. So perhaps Stanton meant to say, “It’s the non-believers and not the Nones that are mushrooming.”

In summary, the growth of the “nons” may be of interest to those who study the relative make-up of Evangelicals in America. But to those interested in how Evangelicals are doing as a whole it is not relevant. The fact that the “nons” are increasing just reflects some churning of affiliations within the Evangelical realm. On the whole, Evangelicals are decreasing at a slow, but steady pace.

Confusing Expansion with Same-Store Growth

A commercial enterprise may report sales growth. But the savvy investor wants to know why. Opening new stores may increase sales. But if it masks lower sales per existing store, it is a red flag. They are actually losing market share.

Similarly, with parachurch ministries, their number of locations gives little indication as to the health of Christianity. However, their growth rate per location can signal increased interest in Christianity.

Unfortunately, this distinction is often overlooked. For example, one pundit points to impressive growth by two respected student ministries in adding new locations as evidence to support an optimistic projection of Evangelical growth. However, they are not reporting an increased impact on a per site basis.

Looking at their annual reports,{12}{13} we see that one of them reports per location attendance declining at a rate of almost 1% per year over the last decade.{14} The other is declining even faster, reporting a growth rate of negative 3% per year.{15}

These declines could be caused by several different factors such as lower attendance at new locations, competition with other student groups, lower interest in their Christian message, etc. But we can be sure that these two ministries do not indicate an overall growth trend for Evangelicals.

Surveys and statistics can be very helpful in understanding the status of a ministry. However, we can be seriously misled by listening to those who do not know how to interpret the data contained in these sources.

Wrapping up our look at faith trends, in this article we saw:

1. American Evangelicals are declining slightly in the overall population with actively engaged Evangelicals holding about 7% of the population.
2. The Nones continue to grow and now exceed Evangelicals. Their growth clearly reflects the unimportance of religious affiliation among a large percentage of Americans.
3. The growth of Non-denominationals (although interesting) made no impact on the overall size of American Evangelicals and is less than the growth of atheists and agnostics.
4. Looking at growth per location of parachurch ministries is more important than growth in number of locations in assessing the growth of Christianity.

We live in a challenging time but Evangelical churches are strong enough to make a huge difference in America if we will follow the Holy Spirit’s lead and present the eternal truth of the gospel in ways that communicate to today’s “nothing in particular” culture.

Notes

1. Glenn Stanton, The Myth of the Dying Church (Franklin TN: Worthy Publishing), 2019.
2. Pew Research Center, In U.S., Decline of Christianity Continues at Rapid Pace, October 17, 2019.
3. General Social Surveys from 1988, 1998, 2018.
4. Terms used in the Pew Research Surveys; the GSS survey uses None to capture all of those responses and other surveys use variations of these approaches.
5. Ibid.
6. Stanton, p. 54.
7. General Social Surveys, 1972-2018: Cumulative Codebook, March 2019.
8. Dave Kinnaman and Dave Lyons, Unchristian: What a New Generation Really Thinks About Christianity . . . And Why It Matters, Baker Books, 2007, p. 22.
9. Stanton, p. 30-31.
10. Stanton, p. 28.
11. Stanton, p. 31.
12. Young Life Annual Reports 2009 and 2017; https://www.younglife.org/ResourceLibrary/Documents/2017_Annual%20Report.pdf
https://www.younglife.org/ResourceLibrary/Documents/AR2009final.pdf
13. Intervarsity Annual Reports 2007 and 2017; https://intervarsity.org/news/bringing-new-life-every-corner-every-campus; https://intervarsity.org/news/2006-2007-annual-report; https://intervarsity.org/about-us/2016-2017-annual-report
14. The years looked at were 2009 and 2017.
15. For Intervarsity, we looked at 2007 and 2017.

©2020 Probe Ministries

Steve Cable addresses James White’s book The Rise of the Nones in view of Probe’s research about the church.

Probe Ministries is committed to updating you on the status of Christianity in America. In this article, we consider James White’s book, The Rise of the Nones, Understanding and Reaching the Religiously Unaffiliated.{1} His book addresses a critical topic since the fastest-growing religious group of our time is those who check “none” or “none of the above” on religious survey questions.

Let’s begin by reviewing some observations about Christianity in America.

From the 1930’s{2} into the early 1990’s the percentage of nones in America{3} was less than 8%. But by 2012, the number had grown to 20% of all adults and appears to be increasing. Even more alarming, among those between the ages of 18 and 30 the percentage grew by a factor of three, from 11% in 1990 to nearly 32% in 2012.

Another study reported Protestantism is no longer the majority in the U.S., dropping from 66% in the 1960’s down to 48% in 2012.

The nones tend to consider themselves to be liberal or moderate politically, in favor of abortion and same-sex marriage being legal, and seldom if ever attend religious services. For the most part, they are not atheists and are not necessarily hostile toward religious institutions. However, among those who believe in “nothing in particular,” 88% are not even looking for a specific faith or religion.

One report concludes, “The challenge to Christianity . . . does not come from other religions, but from a rejection of all forms of organized religions. They’re not thinking about religion and rejecting it; they are not thinking about it at all.”{4} In fact, the 2011 Baylor survey found that 44% of Americans said they spend no time seeking “eternal wisdom,” and a Lifeway survey found that nearly half of Americans said they never wonder whether they will go to heaven.

As White notes, these changes in attitude come in the wake of a second major attack on traditional Christian beliefs. The first set of attacks consisted of:

1. Copernicus attacking the existence of God

2. Darwin attacking God’s involvement in creation, and

3. Freud attacking our very concept of a creator God.

The second storm of attacks focuses on perceptions of how Christians think in three important areas.

1. An over entanglement with politics linked to anti-gay, sexual conservatism, and abrasiveness

2. Hateful aggression that has the church talking in ways that have stolen God’s reputation, and

3. An obsession with greed seen in televangelist transgressions and mega-pastor materialism, causing distrust of the church.

These perceptions, whether true or not, create an environment where there is no benefit in the public mind to self-identifying with a Christian religious denomination.

Living in a Post-Christian America

A 2013 Barna study{5} shows America rapidly moving into a post-Christian status. Their survey-based study came to this conclusion: over 48% of young adults are post-Christian, and “The influence of post-Christian trends is likely to increase and is a significant factor among today’s youngest Americans.”{6}

White suggests this trend is the result of “three deep and fast-moving cultural currents: secularization, privatization, and pluralization.”{7}

Secularization

Secularization teaches the secular world is reality and our thoughts about the spiritual world are fantasy. White states: “We seem quite content to accept the idea of faith being privately engaging but culturally irrelevant.”{8} In a society which is not affirming of public religious faith, it is much more difficult to hold a vibrant, personal faith.

Privatization

Privatization creates a chasm between the public and private spheres of life, trivializing Christian faith to the realm of opinion. Nancy Pearcy saw this, saying, “The most pervasive thought pattern of our times is the two-realm view of truth.”{9} In it, the first and public realm is secular truth that states, “Humans are machines.” The second and private realm of spirituality states, “Moral and humane ideals have no basis in truth, as defined by scientific naturalism. But we affirm them anyway.”{10}

Pluralization

Pluralization tells us all religions are equal in their lack of ultimate truth and their ability to deliver eternity. Rather speaking the truth of Christ, our post-modern ethic tells us we can each have our own truth. As reported in our book, Cultural Captives{11}, about 70% of evangelical, emerging adults are pluralists. Pluralism results in making your own suit out of patches of different fabrics and patterns and expecting everyone else to act as if it were seamless.

White sums up today’s situation this way: “They forgot that their God was . . . radically other than man . . . They committed religion functionally to making the world better in human terms and intellectually to modes of knowing God fitted only for understanding this world.”{12}

This combination of secularization, privatization and pluralization has led to a mishmash of “bad religion” overtaking much of mainstream Christianity. The underlying basis of the belief systems of nones is that there is a lot of truth to go around. In this post-modern world, it is considered futile to search for absolute truth. Instead, we create our own truth from the facts at hand and as necessary despite the facts. Of course, this creates the false (yet seemingly desirable) attribute that neither we, nor anyone else, have to recognize we are sinners anymore. With no wrong, we feel no need for the ultimate source of truth, namely God.

If You Build It, They Won’t Come

We’ve been considering the beliefs and thinking of the nones. Can we reach them with the gospel, causing them to genuinely consider the case for Christ?

We are not going to reach them by doing more of the same. Statistics indicate that we are not doing a good job of reaching the nones.

As James White notes, “The very people who say they want unchurched people to . . . find Jesus resist the most basic . . . issues related to building a relationship with someone apart from Christ, . . . and inviting them to an open, winsome, and compelling front door so they can come and see.”{13}

Paul had to change his approach when addressing Greeks in Athens. In the same way, we need to understand how to speak to the culture we want to penetrate.

In the 1960’s, a non-believer was likely to have a working knowledge of Christianity. They needed to personally respond to the offer of salvation, not just intellectually agree to its validity. This situation made revivals and door-to-door visitation excellent tools to reach lost people.

Today, we face a different dynamic among the nones. “The goal is not simply knowing how to articulate the means of coming to Christ; it is learning how to facilitate and enable the person to progress from [little knowledge of Christ], to where he or she is able to even consider accepting Christ.”{14}

The rise of the nones calls for a new strategy for effectiveness. Today, cause should be the leading edge of our connection with many of the nones, in terms of both arresting their attention and enlisting their participation.

Up through the 1980s, many unchurched would respond for salvation and then be incorporated into the church and there become drawn to Christian causes. From 1990 through the 2000s, unchurched people most often needed to experience fellowship in the body before they were ready to respond to the gospel. Today, we have nones who are first attracted to the causes addressed by Christians. Becoming involved in those causes, they are attracted to the community of believers and gradually they become ready to respond to the gospel.

We need to be aware of how these can be used to offer the good news in a way that can penetrate through the cultural fog. White puts it this way, “Even if it takes a while to get to talking about Christ, (our church members) get there. And they do it with integrity and . . . credibility. . . Later I’ve seen those nones enfolded into our community and before long . . .  the waters of baptism.”{15}

Relating to nones may be outside your comfort zone, but God has called us to step out to share His love.

Combining Grace and Truth in a Christian Mind

Every day we are on mission to the unchurched around us. James White suggests ways we can communicate in a way that the nones can understand.

We need to take to heart the three primary tasks of any missionary to an unfamiliar culture. First, learn how to communicate with the people we are trying to reach. Second, become sensitized to the new culture to operate effectively within it. Third, “translate the gospel into its own cultural context so that it can be heard, understood, and appropriated.”{16}

The growth of the nones comes largely from Mainline Protestants and Catholics, right in the squishy middle where there is little emphasis on the truth of God’s word. How can we confront them with truth in a loving way?

The gospel of John tells us, “Grace and truth came through Jesus Christ.”{17} Jesus brought the free gift of grace grounded in eternal truth. As we translate the gospel in today’s cultural context for the nones, this combination needs to shine through our message. What does it look like to balance grace and truth?

• If we are communicating no grace and no truth, we are following the example of Hinduism.

• If we are high on grace – but lacking in truth, we give license to virtually any lifestyle and
perspective, affirming today’s new definition of tolerance.

• On the other hand, “truth without grace: this is the worst of legalism . . . – what many nones
believe to be the hallmark of the Christian faith.” The real representative of dogma without grace is Islam.” In a survey among 750 Muslims who had converted to Christianity, they said that as Muslims, they could never be certain of their forgiveness and salvation as Christians can.

• Grace is the distinctive message of Christianity but never remove it from the truth of the high cost Christ paid. Jesus challenged the religious thought of the day with the truth of God’s standard. Recognizing we cannot achieve that standard, we are run to the grace of God by faith.

To communicate the truth, we need to respond to the new questions nones are asking of any faith. As White points out, “I do not encounter very many people who ask questions that classical apologetics trained us to answer . . . Instead, the new questions have to do with significance and meaning.” Questions such as, “So, what?” and “Is this God of yours really that good?”

We need to be prepared to “give a defense for the hope that is within us” in ways that the nones around us can resonate with, such as described in our article The Apologetics of Peter on our website.

Opening the Front Door to Nones

The nones desperately need the truth of Jesus, yet it is a challenge to effectively reach them. “Reaching out to a group of people who have given up on the church, . . .  we must renew our own commitment to the very thing they have rejected – the church.”{18} The fact that some in today’s culture have problems with today’s church does not mean that God intends to abandon it.

The church needs to grasp its mandate “to engage in the process of ‘counter-secularization’. . . There are often disparaging quips made about organized religion, but there was nothing disorganized about the biblical model.”{19} We all have a role to play in making our church a force for the gospel in our community.

It must be clear to those outside that we approach our task with civility and unity. Our individual actions are not sufficient to bring down the domain of darkness. Jesus told us that if those who encounter the church can sense the unity holding us together they will be drawn to its message.

How will the nones come into contact with the unity of Christ? It will most likely be through interaction with a church acting as the church. As White points out, “If the church has a “front door,” and it clearly does, why shouldn’t it be . . . strategically developed for optimal impact for . . . all nones who may venture inside?”{20} Surveys indicate that 82 percent of unchurched people would come to church this weekend if they were invited by a friend.

One way we have a chance to interact with nones is when they expose their children to a church experience. Children’s ministry is not something to occupy our children while we have church, but is instead a key part of our outreach to the lost nones in our community. “What you do with their children could be a deal breaker.”

In today’s culture, we cannot overemphasize the deep need for visual communication. Almost everyone is attuned to visually receiving information and meaning. By incorporating visual arts in our church mainstream, “it has a way of sneaking past the defenses of the heart. And nones need a lot snuck past them.”{21}

We need to keep evangelism at the forefront. “This is no time to wave the flag of social ministry and justice issues so single-mindedly in the name of cultural acceptance and the hip factor that it becomes our collective substitute for the clear articulation of the gospel.”{22}

White clearly states our goal, “Our only hope and the heart of the Great Commission, is to stem the tide by turning the nones into wons.”{23}

Notes

1. James Emery White, The Rise of the Nones: Understanding and Reaching the Religiously Unaffiliated, Baker Books, 2014.
2. Katherine Bindley, “Religion Among Americans Hits Low Point, As More People Say They Have No Religious Affiliation: Report,” Huffington Post, March 1, 2012.
3. General Social Survey conducted over multiple years by the National Opinion Research Center and accessed through the Association of Religion Data Archives, www.TheARDA.com.
4. ARIS, “American Nones: The Profile of the No Religion Population”, Trinity College, commons.trincoll.edu/aris/fiiles/2011/08/NONES_08.pdf.
5. Barna Group, How Post-Christian is America?, 2013, barna.org/barna-update/culture/608-hpca.
6. Ibid.
7. White p. 46.
8. White p. 47.
9. Ibid, p. 121.
10. Ibid p. 109.
11. Stephen Cable, Cultural Captives: The Beliefs and Behavior of American Young Adults, 2012, p. 60.
12. James Turner, Without God, Without Creed: The Origins of Unbelief in America, Johns Hopkins Press, 1985.
13. White, p. 83.
14. White, p. 93.
15. White, p. 108.
16 White, p. 114.
17. John 1:15.
18. White, p. 155.
19. White, p. 169.
20. White, p. 152.
21. White, p. 163.
22 White, p. 180.
23. White, p. 181.

©2016 Probe Ministries

Steve Cable discusses Probe’s survey findings on these topics. He reveals that most Born Again Protestants are not looking to the Bible for help in moral choices and do not think they should let their Christian faith impact their political positions.

Continuing our series examining the results from Probe’s 2020 survey on American religious beliefs and behaviors, we will consider three topics that are important to any society:

1. What most influences your moral choices? Our survey shows that among adults under 40, less than half of those claiming to be Born Again Protestants{1} look to biblical teachings as their primary resource for moral choices. Even among the minority group who look to the Bible, less than half of them would apply a biblical view of monogamous behavior to their choices regarding sex outside of marriage.

2. Do you mix your religious views with your political views? Almost two thirds of Born Again Protestants under 40 agree that one should not let your religious faith impact your political positions. As a Christian, we are to take every thought captive in obedience to Christ{2} who is the source of real truth. Every position we take in every area of life should be informed by our faith in Christ.

3. Where do you learn how to bring about justice across our society? While our government and educational leaders are pushing schools to take action and teach principles of justice without even telling the parents, over two thirds of younger adult Americans across all religious backgrounds believe that parents should be the primary source in teaching ways to stand for justice in our society.

If you have a society where 1) moral questions are answered by popular opinion rather than the Bible, 2) religious faith has no place in informing one’s political stances, and 3) social justice training is left to the state, you are in danger of becoming a totalitarian state where all thinking is controlled for the benefit of the government or some other power bloc within your society. In an alternative society where 1) moral guidance is provided by consulting biblical teaching, 2) one can bring their religion’s teaching into the domain of political discourse, and 3) your thinking on social justice is informed by your religious beliefs, you are in danger of having a democracy where everyone is allowed to develop and express their opinion.

Let’s examine our survey results in more detail to see where American adults stand on these topics.

Making Moral Choices

Our first question deals with where people go for guidance in making moral choices, as laid out below:

When you are faced with a personal moral choice, which one of the following statements best describes how you will most likely decide what to do?

1. Do what makes the most people happy.
2. Do what your family or friends would expect you to do.
3. Do what you believe most people would do under similar circumstances.
4. Do what biblical principles teach.
5. Do what seems right to me at the time.
6. Do what will produce the best outcome for yourself.
7. Other

For our analysis, we combined answers 1, 2 and 3 as answers where people are looking to see what other people think. Across all Americans ages 18 through 55, almost four in twenty (20%) people selected one of those three answers{3}. However, those 40 and over were less likely to select one of those three answers, at only about three in twenty (15%). Those under age 40 saw closer to five in twenty (23%) select one of those three.

Let’s look more closely at respondents from ages 18 through 39. Key parts of the results are summarized in the table below.

Source of Moral Decisions	Born Again Protestant	Other Protestant	Catholic	Unaffiliated
What other people think	15%	24%	29%	20%
What seems right to me	27%	40%	40%	58%
Sum of first two sources	42%	64%	69%	78%
Biblical principles	47%	22%	12%	3%

First consider Born Again Protestants; we see that almost half (47%) look to biblical principles for guidance. That result is somewhat encouraging although possibly misleading, as we will explore below. The encouragement is tempered by the fact over half of them are not primarily looking at biblical principles for moral guidance. This includes over four out of ten (42%) who look to others or to what seems best to them.

The Unaffiliated{4} group are clearly not aligned with evangelical Christian values, with less than three out of 100 (2.7%) looking to biblical principles for guidance. Almost eight in ten (78%) look to others or to what seems best to them.

It is not surprising to most that the Unaffiliated would answer this question differently than Born Again Protestants. What about other Christians who might look to the Bible for moral guidance. As Evangelicals, we often think these other Christians are presenting Jesus as an example for moral living rather than as the one and only source for redemption through His sacrifice. But, for Other Protestants and Catholics, we find two thirds (64%/69%) of them saying they look to others or to what seems best to them for their moral compass. In contrast, Other Protestants show just over one in five (22%) looking to biblical principles, while Catholics are around one in ten (12%

Do Born Again Protestants Really Do What They Say?

Almost half of Born Again Protestants say they use biblical principles to make moral choices. With this survey, we can see if their actions match their stated approach to moral decisions. Specifically, let’s look at those who claim to use biblical principles and see if they applied those to their ideas about sexuality. Let’s use two questions on which the Bible provides clear moral guidance.

1. Sex among unmarried people is always a mistake: from Agree Strongly to Disagree Strongly

2. Living with someone in a sexual relationship before marriage:

a. Might be helpful but should be entered into with caution.
b. Makes sense in today’s cultural environment.
c. Will have a negative effect on the relationship.
d. Should be avoided as not our best choice as instructed by God

The Bible clearly states that fornication (sex between people who are not married to each other) is always a mistake. Thus, they should select Agree Strongly for the first question. Living with someone in a sexual relationship is also fornication. They should select answer d. for that question. For our discussion, we will call someone who answered these two questions as shown a Supporter of Sexual Purity.

Now let’s look at how these two questions on sexual morality relate to the answer on moral choices in the table below.

Specific Question or Combination of Questions	Born Again Protestant	Other Protestant
1.      Use Biblical Principles for Moral Choices	47%	22%
2.      Supporter of Sexual Purity	25%	3.7%
3.      Use Biblical Principles (1) and Support Sexual Purity (2)	21%	3.1%
4.      % of those who Use Biblical Principles who also Support Sexual Purity (Row3/Row 1)	45%	14%
5.      % of those who Support Sexual Purity who also Use Biblical Principles (Row 3/ Row 2)	85%	82%

I realize that your eyes may have glazed over when looking over this table. So, let me explain the primary result. In Row 4, we see 45% under the Born Again Protestant column. This means that less than half of the Born Again Protestants who said they used Biblical Principles in making moral choices ALSO selected the biblical position on the two questions relating to fornication. For the other Protestants it was much worse, with only one in seven (14%) selecting to Support Sexual Purity.

What do we make of this disconnect? Either those whose supported Biblical Principles picked areas where they chose not to apply Biblical Principles OR those who supported Biblical Principles do not understand what the Bible says about sexual purity. Both of those choices are a disconcerting view of the fractured worldviews held by many Born Again Protestants.

We also note in row 5, that almost all of those who select to Support Sexual Purity also said they would use Biblical Principles in making moral choices. This figure seems to show that those who do not use Biblical Principles are much more consistent in rejecting biblical morality.

Religion and Politics

The second question deals with how we relate our religious thinking and our political thinking. The question asked was:

Just as the government should not be involved in the internal workings of churches, Christians should not let their faith impact their position on how government functions. Responses from Agree Strongly to Disagree Strongly.

A person’s understanding of religious principles should drive their thinking on any political questions which intersect with a religious principle. We should expect not only Christians but people of every religion to disagree strongly with this statement. For a genuine Christian, their faith in Jesus Christ and the teaching of the Bible are the foundation for all of their beliefs. As Jesus said, “I am the way, the truth and the life (John 14:6).” If we want to apply truth to our position on how government functions, we must look to the source of real truth, Jesus.

Christians can genuinely disagree about the best way to achieve certain objectives. For example, we know Jesus calls us to show concern for the poor and for widows and orphans. However, we may disagree on the best way to carry this out within the structure of our society. But any political approach we choose to support should not contradict our underlying faith position related to the issue at hand.

We can see how people responded to this question in the table below.

Faith should not impact positions regarding government issues	Age Range	Born Again Protestant	Other Protestant	Catholic	Unaffiliated
Strongly Disagree	18 – 39	21%	6%	8%	5%
Disagree or Strongly Disagree		39%	19%	23%	14%
Disagree or Strongly Disagree	40 – 55	58%	23%	26%	20%

Looking at Born Again Protestants, this group is much more likely than other groups to strongly Disagree or Disagree with the statement.

Among those ages 18 to 39, we see that about one in five (21%) Strongly Disagree and close to four out of ten (39%) Disagree or Strongly Disagree. A significant number appear to realize that you cannot segregate your faith beliefs from your beliefs about how our government should operate. However, for this age group, the vast majority, almost two out of three (61%), either agree with the statement or don’t know. This majority buys into the lie that their religious faith should not impact their political beliefs.

Secondly, we see a significant difference in the answers based on the age of the Born Again Protestants. For those ages 40 through 55, we find almost six out of ten (58%) disagree or strongly disagree. Younger adults have been brought up in a society that constantly warns them to leave their religious beliefs at home. Do not bring them to the public square as they are not welcome or appropriate. Those over the age of 40 are much more likely to reject this popular mantra and bring their religious beliefs into the political arena.

Of those Born Again Protestants under the age of 40 who say that their faith has a significant impact on their daily lives, over two thirds (70%) of them also say they make moral choices relying on biblical principles. This is a consistent result, for if faith has a significant impact on your daily life, one would expect it to impact your moral choices. But at the same time, less than one third (29%) of these Born Again Protestants with faith important in their daily lives said they strongly disagreed with the statement that our faith should not impact our political positions. Clearly some combination of the news media, secular education and politicians have succeeded in misguiding Americans on this topic. Many have bought into the false model that political positions are not moral decisions.

Finally, let’s note that significantly less than one out of ten people who are not Born Again Protestants strongly disagreed with the statement. Other Protestants and Catholics are not distinctly different than the Unaffiliated this muddled thinking.

Bringing About Social Justice

Most Americans probably want a fair and just society where law abiding citizens have fair access to opportunity and can apply themselves
toward achieving their life goals. However, there are many different ideas on how to best achieve such an objective. So, we asked this question:

Matters of social injustice like racial prejudice and bullying are best remedied by (rank from 1, most important to 5, least important):

1. Government laws and penalties
2. Churches teaching on how to live with and treat others
3. Parents overtly teaching their children how to treat others
4. Parents showing their children by example
5. School curricula focused on correct social thinking

As noted in the question, respondents were asked to rank the five responses rather than pick the best one. We did this because we felt that many people would have more than one approach they considered important.

Let’s begin by considering the options that were ranked as most important. In our evaluation, we combined the two options featuring parents as one item.

First Choice	Born Again Protestant	Other Protestant	Catholic	Unaffiliated
Parental Guidance	69%	53%	66%	73%
Church Teaching	21%	19%	19%	8%
Government Laws	9%	15%	9%	11%
School curricula	1%	14%	6%	8%

As shown, parental guidance was by far the most popular choice across all religious backgrounds averaging about two thirds of the responses. Except for the Unaffiliated, church teaching was a distant second, polling about one out of five for the other religious groupings.

Let’s consider the other extreme, the response selected as their least favorite choice by our respondents. Except for the Unaffiliated, the least popular option was school curricula focusing on correct social thinking. This option was selected last by about four out of ten respondents across all of the religious groups. Naturally, more than half of the Unaffiliated selected Church Teaching as their least favorite choice. For Born Again Protestants, government laws were selected as least favorite at almost the same level as school curricula.

As you can see, most Americans would say that remedying social injustice required parental involvement while school curricula was the least popular option. Thus, it is very interesting that many politicians and educators want to make the school the primary place for remedying social injustice while protecting the students from the poor examples of their parents. This may well be why that at the time this is being written that some school boards are seeing a significant change in their make up as pro-parental rights candidates are being elected.

Notes
1. Born Again Protestants affiliate with a Protestant denomination, have had an experience with Jesus Christ that is still important in their lives today, and state they will go to heaven because they confessed their sins and accepted Jesus Christ as their savior.
2. 2 Corinthians 10:5
3. Each of the three answers accounted for about 7% of the respondents.
4. The Unaffiliated include atheists, agnostics and those who believe nothing in particular.

© Probe Ministries 2022

Steve Cable analyzes Probe’s 2020 Survey, examining beliefs of ‘Nothing in Particulars’ on salvation, biblical worldview, and sexual issues.

We want to examine the Unaffiliated and particularly those who selected Nothing in Particular (NIP) as their religious preference. As noted in the first article of this series{1}, some researchers earlier in this century posited that many of the Nothing in Particulars were actually part of the Christian majority in America and would return to the fold as they aged. However, as shown in that article, this idea has not materialized as the young adults aged. Rather, the percentage of NIPs in each age group has grown as the age group has aged.

In this report, we will see how very different the beliefs of the NIPs are from those taught in the New Testament. We will look at this in three separate areas:

1. Salvation through Christ Alone.
2. A Biblical Worldview
3. Attitudes Concerning Sexual Issues

In these three areas, we will discover that most NIPs disagree with biblical teaching on these topics.

Reasons for Not Believing in Salvation Through Christ Alone

One question asked was “What keeps you from believing that salvation is by faith in Jesus Christ alone?” Particularly for the Unaffiliated, we want to know whether it is a lack of knowledge or some other reason. When asked this question, the respondents could select from the following answers:

1. Never gave the question any thought.
2. Don’t believe that God would take upon Himself the penalty for my sin.
3. Salvation is not a gift, it must be earned.
4. I am clearly as good as Christians I know so I should be accepted by God if they are.
5. There is no personal, creator God.
6. Another answer not listed here.
7. Not applicable, I do believe.

First let’s consider how the various religious groups answered this question as shown in Figure 1. This data has already been discussed in Report #4. But in the current discussion, we want to focus on Other Religion and Unaffiliated. Respondents from Other Religions were most likely to select either “salvation must be earned” or “another answer not listed.” A smaller percentage, just over 10%, selected “I am clearly as good as Christians I know. That answer appeared to be irrelevant to them.

On the other hand, the two largest segments selected by the Unaffiliated were “no personal, creator God” and “another answer not listed.” Both groups had about 15% of their number select “Not applicable, I do believe.”

To get a better understanding of what drives these results, we dove further into the makeup of each of these two groups. The results are shown in Figure 2.{2} We divided Other Religions into the Latter Day Saints (Mormons) and all other non-Christian religions. We divided the Unaffiliated into Atheist, Agnostic and Nothing in Particular. As shown, the LDS respondents are much more likely than other religions to select “salvation must be earned,” “I do believe,” and “God would not pay the price.” Almost one quarter of the LDS selected “I do believe” which explains how the Other Religion category showed about 15% with that answer. So we see that a strong majority of LDS people believe that they must do something more than believing in Christ to achieve salvation. At the same time, a significant minority believe in salvation through faith in Christ alone.

The Atheist subgroup follows our expectations. A majority (> 55%) don’t believe in Jesus as savior because they do not believe in any God at all. When we add in “another answer not given,” about three quarters of the Atheists are covered.

Moving to Agnostics, we see that a strong majority selected either “no God” or “another answer not given.” Adding in “I never gave it any thought,” we cover about three quarters of the Agnostics.

The Nothing in Particular group (NIPs) has a significantly different range of answers. About one in five say they do believe in salvation through faith in Christ. This number is significantly higher than Atheist and Agnostics, but it still leaves four out of five who say they do not believe. Almost one half of them selected “another answer not given” or “I never gave it any thought.”

So, there are about one fifth of the NIPs who might have a somewhat Christian view of salvation. However, less than 3% of this group claim to be born-again. And of course, four fifths of this group say they do not belih3eve in salvation through faith in Jesus Christ. So, an overwhelming majority of the NIPs clearly are not born-again or evangelical Christians.

NIPS and a Subset of a Biblical Worldview

How do those who claim their religion is “Nothing in particular” stand in accepting a subset of the Basic Biblical Worldview discussed in earlier articles? The subset consists of the following three questions:

1. Which of the following descriptions comes closest to what you personally believe to be true about God: God is the all-powerful, all knowing, perfect creator of the universe who rules the world today{3}
2. The Bible is totally accurate in all its teachings: Strongly Agree
3. If a person is generally good enough or does enough good things for others during their life, they will earn a place in heaven: Disagree Strongly

Let’s compare the results for Born-again Protestants and those who claimed to be Nothing in Particular. As shown in Figure 3, for each of the questions those agreeing with a biblical worldview among the Nothing in Particulars is a small fraction of those among Born-again Protestants. When we combine the three questions together, we see one out of three Born-again Protestants vs. no NIPs. Certainly, some of these NIPs came from an evangelical background, but none of them interviewed in our survey ascribe to a basic evangelical worldview as adults. As noted in our first report, one in three orn-again Protestants is a disappointing percentage ascribing to these biblical worldview questions, but it is certainly dramatically better than the Nothing in Particular group.

NIPs and Biblical Sexual Morality

On another front, we compare views on biblical sexual morality held by Born-again Protestants and Nothing in Particulars. To do this, we will consider three of the questions from our survey as listed below.

1. Sex among unmarried people is always a mistake: from Agree Strongly to Disagree Strongly
2. Viewing explicit sexual material in a movie, on the internet, or some other source is:
   • a. To be avoided
   • b. Acceptable if no one is physically or emotionally harmed in them.
   • c. A matter of personal choice
   • d. Not a problem if you enjoy it
   • e. Don’t know
3. Living with someone in a sexual relationship before marriage:
   • a. Might be helpful but should be entered into with caution.
   • b. Just makes sense in today’s cultural environment.
   • c. Will have a negative effect on the relationship.
   • d. Should be avoided as not our best choice as instructed by God.

For this comparison, we are looking for the following answers:

1. Either Agree Strongly or Agree Somewhat
2. To be avoided
3. Should be avoided as not our best choice as instructed by God

The results from our survey are shown in Figure 4. Once again, we see a large difference between these two groups. Clearly, the NIPs do not ascribe to a biblical view on sexual morality. The majority of Born-again Protestants do not ascribe to those beliefs either, but a significant minority of them do.

Summary

As discussed above, we find that the Nothing in Particular group have

• less than one in five who say they are trusting in Christ for their salvation,
• none who accept a simple three question take on a biblical worldview and
• almost none who accept a biblical view on sexuality.

In each of the age groups considered in our surveys, the percentage of respondents selecting a NIP affiliation has grown as the age groups have grown older. There is no indication that any significant number of them are returning to or turning to an Evangelical Christian perspective.

Clearly for the upcoming decade a critical question for the Evangelical church is, How do we reach the Unaffiliated and especially the Nones with the good news of the gospel? Since the vast majority of NIPs do not accept the authority of the Bible, we need to b e prepared to share with them why we can believe the Bible is an accurate communication from the Creator of this universe. In particular, that the biblical account of the death resurrection of Jesus is an accurate historical account. One source to use in this task is our article “The Answer is the Resurrection”{4} which can be found on the Probe website.

Notes
1. Introducing Probe’s New Survey: Religious Views and Practices 2020
2. As we dive down into these subgroups remember that the smaller number of respondents of each type reduce the accuracy as we apply our limited sample to the entire group across the United States. In this case, we surveyed 68 LDS, 178 Other Religions not LDS, 124 Atheist, 167 Agnostic, and 245 Nothing in particular (between 18 and 39 years old).
3. Other answers to select from: God created but is no longer involved with the world today; God refers to the total realization of personal human potential; there are many gods, each with their different power and authority; God represents a state of higher consciousness that a person may reach; there is no such thing as God; and don’t know.
4. The Answer Is the Resurrection: Sharing Your Faith in Christ (probe.org)

© 2022 Probe Ministries

Steve Cable continues his analysis of Probe’s 2020 survey of American religious views moving over to consider their response to sexual mores of today and how they navigate religion and science.

The previous reports on Probe Survey 2020 were primarily focused on religious beliefs and practices. In this report, we will look at how these beliefs impact Americans as they deal with sexual issues and with navigating the relationship between religion and science. In general, the survey results confirm a continuing degradation in Americans’, and particularly Born Agains’, view of sex within a heterosexual marriage. We find that fewer than one in five Born Again Protestants affirm a biblical view in this area. On the other hand, Americans still tend to consider religious views at least as important as scientific positions in establishing their beliefs.

American Sexual Attitudes and Behaviors

We asked four questions regarding sexual attitudes and behaviors in this survey.

1. Sex among unmarried people is always a mistake: from Agree Strongly to Disagree Strongly

2. Viewing explicit sexual material in a movie, on the internet, or some other source is:

a. To be avoided
b. Acceptable if no one is physically or emotionally harmed in them.
c. A matter of personal choice
d. Not a problem if you enjoy it
e. Don’t know

3. Living with someone in a sexual relationship before marriage:

a. Might be helpful but should be entered into with caution.
b. Just makes sense in today’s cultural environment.
c. Will have a negative effect on the relationship.
d. Should be avoided as not our best choice as instructed by God

4. People attracted to same sex relationships are:

a. To be loved and affirmed in their sexual choices.
b. To be avoided as much as possible.
c. To be accepted while hoping they realize there is a better way.
d. To be loved and told God’s truth regarding our sexual practices.

First, let’s see how the different religious affiliations impact the answers to these questions.

Sex Among Unmarried People

First, let us establish the biblical standard for sexual relations outside of marriage. Is there clear teaching on this topic? Consider Jesus’ discussion in the Sermon on the Mount where He said, “You have heard that it was said, ‘Do not commit adultery.’ But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.”{1}

In 1 Thessalonians 4:3, Paul writes, “For this is God’s will: that you become holy, that you keep away from sexual immorality.” And then in 1 Peter 2:11, Peter writes, “I urge you to abstain from the passions of the flesh, which wage war against your soul.” It is very clear that the biblical standard calls for all sexual relations to occur within a marriage between one man and one woman.

Results from the first question are plotted in Figure 1. As shown, here and in the next three graphs, we will look at those ages 18 through 29 next to those ages 40 through 55 to see if there are differences based on age. If there is a trend or variation seen in the 30 through 39 age group, then that one is also shown as seen for Born Again Protestants in Figure 1.

The graph shows the older group of Born Again Protestants is much more likely to Strongly Agree that fornication is always a mistake than the youngest group, dropping from almost one half to a little over one quarter, 46% to 29%. Over two thirds of Younger Born Again Protestants have adopted the common view of the culture that sex and marriage are not necessarily related. Note that even among the older group, less than half of them strongly agree that sex outside of marriage is always a mistake.

Looking across other religious affiliations, we see that the vast majority said they Disagreed or Strongly Disagreed with this statement{2}. They generally believe that sex outside of marriage by unmarried people is not an issue. This is particularly true of the Unaffiliated with close to 90% (nine out of ten) disagreeing.

How have these views changed among born again young adult individuals over the last decade? Looking at the GSS survey from 2008, we find that over one in three (37%) Born Again Christians ages 18 through 29 agree with the statement, “If a man and woman have sex relations before marriage, I think it is always wrong.” Now in 2020, we find that over one quarter (27%) of Born Again Christians agree that it is always wrong. Although the questions asked were not identical, they are close enough to indicate that the drop of ten percentage points is a significant decline in young adult, Born Again Christians who take a biblical position on sexual activity outside of marriage.

Pornography.
The second question deals with views on the acceptability of viewing pornographic material. What does the Bible tell us about feeding our minds with sexually immoral material? Jesus tells us in Matthew 15:19, “For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.” We are warned in 1 Corinthians 6:18, “Flee sexual immorality! Every sin a person commits is outside of the body but the immoral person sins against his own body.” And further in Ephesians 5:3, “But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints.” Clearly, avoiding sexual immorality in all forms includes avoiding explicit sexual material.

The results are shown in Figure 2. Once again, we see that Born Again Protestants are much more likely to say that we should avoid exposure to such material. Both the younger group and the older have more than 50% who say it is “to be avoided.” However, the data also shows over four out of ten Born Again Protestants believe it is usually okay. Given what we know about the negative effects of pornography on healthy living and relationships, this result is surprising.

All the other religious affiliations have only a small percentage of people who think that explicit sexual material should be avoided. Only about one in five Other Protestants and Catholics affirm that pornography is to be avoided. Once again, the Unaffiliated lag those affiliated with some religion having only about one in twenty (5%) that think pornography should be avoided.

For those who are not Born Again Protestants, around 10% to 20% say that such material is okay if no one is hurt in them. These people fail to realize that the person being hurt by these materials is themselves and their loved ones. More surprisingly, the vast majority of these people selected “a matter of personal choice” or “not a problem if you enjoy it,” implying that if people are shown being harmed in this pornographic material, that is perfectly okay if you enjoy it or want to put up with it.

Living Together Before Marriage

What does the Bible tell us about living in a sexual relationship before marriage? In Colossians 3:5, Paul states, “So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry.” The current philosophy of “try before you buy” is popular but totally contrary to biblical instruction for a rich, fulfilling life. This philosophy clearly “belongs to the earth.”

The third question examines views on whether it is a good thing to live together in a sexual relationship before committing to marriage. The results are summarized in Figure 3. This is another question where Born Again Protestants show a significant difference based on age. The older group, 40 through 55, shows almost 60% who say that it should be avoided as instructed by God. The younger group, 18 through 29, shows only 40% with the same viewpoint. Across all age ranges only about one half of Born Again Protestants say that this practice should be avoided. So, even among this group, over half believe that it is okay and might be helpful.

Once again, this question reveals a stark difference between Born Again Protestants and all other religious affiliations. Other Christian groups show much fewer than one in five adherents who believe this practice should be avoided. And we see the Unaffiliated lead the other viewpoint, with about nine out of ten of them saying the practice “might be helpful” or “makes sense in today’s culture.”

Same Sex Relationships.

The fourth question deals with how people react toward those who profess to have a sexual attraction towards those of the same gender. What does the Bible say about same sex relationships? Let’s consider the instruction from 1 Corinthians 6:9b-11, “Do not be deceived! The sexually immoral, idolators, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God. Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

The verse above tells us two things. First, that someone who is given over to homosexual activity (like those given over to idolatry, sexual immorality, and greed) are not true followers of Christ. Even in Paul’s era, many were apparently saying they would inherit the kingdom of God and so Paul begins the statement by saying “Do not be deceived.” But it also clearly states that such a one can be washed, sanctified and justified in Jesus Christ. As Christians, we should love them and tell them the truth that God has a better way for their life.

Note that our question does not distinguish between those experiencing same sex attraction and those actively involved in living out their attraction through homosexual activity. Both categories of people need to be loved and told the truth.

The results for this question are summarized in Figure 4. As shown, we see some difference based on age for Born Again Protestants. However, it is not as pronounced as for the question on fornication above. Looked at as a group between age 18 and 55, less than one half of Born Again Protestants selected loving them and telling them what the Bible says about homosexual practices.

Once again, all other groups are much less likely to take a biblical position. However, when we add in the answer about “accepting them while hoping they find a better way’, the other religious groups (excluding the Unaffiliated) show almost four in ten who desire them to find a better way.

Note that Other Protestants are most likely at 20% (about one out of five) to say they would try to avoid people attracted to the same gender.

Combining Questions for Born Again Protestants.

How many Born Again Protestants take a clear biblical view of all four questions concerning sexual attitudes and behaviors? Results are shown in the adjacent chart. The chart begins with results by age for the first question concerning fornication. As you move to the right, additional questions are added to the questions already addressed to the left. Thus, the bars on the right include those who took a biblical position on all four of the questions.

Clearly, ones in the older group are more likely to take a biblical view on sexual behavior. In fact, on the far right, we see that those 40 to 55 are twice as likely as those 18 to 29 to hold to a biblical view. However, more important, is that over 80% of the younger ages and over 75% of the oldest ages do not hold to a biblical view on these combined topics regarding sexual behavior.

To understand how disturbing these results should be, consider Born Again Christians with a biblical view on sexuality as a percentage of the entire United States population. The results are 2% for 18 through 29, 3% for 30 through 39, and a whopping 6% for 40 through 55. In other words, a slim remnant of adults in America hold to a biblical view of sexuality. A secular view promoting no relationship between sexual behavior and marriage and no limits on satisfying one’s lusts currently dominates our national thinking.

Don’t Do What You Say You Will Do.

We will address this topic more fully under Topic 10 but it is relevant to thinking about the Combining Question topic above. We asked this question:

When you are faced with a personal moral choice, which one of the following statements best describes how you will most likely decide what to do?

One of the answer choices is “Do what biblical principles teach.”

Almost half (47%) of Born Again Protestant young adults (18 through 39) selected that answer. They would follow biblical principles in making moral decisions. Yet as just seen, only about 15% of Born Again Protestant young adults selected biblical principles on all four questions regarding sexual behaviors.

Although we can’t be certain, it appears that many Born Again Protestant young adults either don’t know what topics are covered under moral choices OR they don’t know what biblical principles teach OR both. Clearly, almost half of Born Again Protestant young adults think that they are choosing to think biblically about moral choices, but most of them are not living the way they think they are.

Responding to These Results on Sexual Attitudes

All of the results presented above show that a large majority of young adult, Born Again Protestants do not adhere to a biblical position on topics related to sexual morality. The data also shows that when Born Again Protestants enter the world of higher education and secular careers, they are surrounded by an even greater majority of people who believe that pretty much anything is acceptable in the area of sexual relations. Among other conclusions, we can be sure that these two data points tell us that while young adults were involved in church as teenagers, they were not adequately taught the basics of Christian doctrine in the area of sexuality and did not receive a good explanation as to why the Christian attitudes are much, much better than the free license rampant in our society today.

Christian teaching on sexuality must occur more frequently from the pulpit, in bible studies, in small group times. If we think that parents as the only source of information are sufficient to set up young Christians to be an example of godly sexuality, the data says “not so fast.” However, we do not equip parents to discuss these matters with their children. We cannot allow their peers to set the bar on acceptable behavior.

American Attitudes Concerning Science and Religion

We included three questions probing people’s views on the relationship between science and religion. The first question relates to any apparent conflicts between current scientific theories and their beliefs based on their religion. From the answers, one can tell whether the respondent puts more credence in current scientific theories or in their religious beliefs. The question is:

Question #1: When apparent conflicts appear between science and religious teachings, one should:

1. Ignore science, accepting that when science learns more it will agree with your
religion.

2. Examine your religious teachings to determine if the scriptures are in conflict or it
is just someone’s interpretation of the scriptures that conflict.

3. Change your religious views to align with current scientific views.

4. Abandon your religion as being false.

The first two answers are consistent with a Basic/Enhanced Biblical Worldview, reflecting 1) a view that their scripture is informed by a higher source of truth than simple science can draw upon, 2) a recognition that generally accepted scientific viewpoints have often changed over time, and 3) on the type of scientific questions being addressed here, there are in most cases a variety of theories supported by different groups of scientists. The second answer includes the possibility that the person’s holy scriptures do not directly address the topic at hand, but that some religious leaders have inferred a position on the topic from their interpretation of scriptures.

The second two answers, i.e. 3 and 4, reflect a view that scientific teaching communicates truth that religious teachings are unable to counter. The third answer results in a religious viewpoint that will vary over time as scientific ideas gain or fall out of favor in the scientific community.

As shown in the figure, the majority of American young adults do not accept that science is infallible (by supporting answers 3 or 4). Less than 10% of Born Again Protestants selected one of these answers. And even among the Unaffiliated, less than half of them selected an answer where scientific theories trump other sources of beliefs.

At the same time, those who selected a view that ignores science all together (answer 1) were a small minority as well. Less than one in five (20%) of the Born Again Protestants and slightly over one out of ten for the other religious groups.

So well over 50% of all religious groups selected answer number 2, showing a willingness to go against science but also a desire to meld the views of science into their religious views. We did not ask a follow up question as to what they would do if they determined there was an unresolvable conflict with the current position supported by most scientists. There are not many unresolvable conflicts if one is willing to adopt a position supported by a reputable minority of scientists, e.g. intelligent design.

Question #2: My understanding of human origins is the result of:

1. Using the Bible alone with no regard for the findings of science.

2. Using science to better understand what the Bible teaches us about origins.

3. Not sure

4. Accepting a completely naturalistic view, i.e. no intelligence involved in the process.

Note these answers follow a similar pattern to those of the first question, but now they are applied to a specific question where many people assume there is no meeting ground between science and religion.

The answers are shown in the adjacent graph. On this more specific question, the percentage of each religious group that is going to look at the Bible alone for their understanding hovers around 30% for all religious groups but plummets to under 8% for the Unaffiliated.

Conversely, only the Unaffiliated show more than three out of ten who “accept a completely naturalistic view” (choice #4). Born Again Protestants show only about one out of eight who select such a view. This result is amazing given the concerted push by some educators to force our students to accept a completely naturalistic view of creation. However it is consistent with the current state of the research on the origins of man, including new reports from 2021.{3}

The majority for each group of people selected “Not sure” or said they would use science to help them better understand what the Bible teaches.

Question #3: All real scientists believe that science is the only source of real truth.

The potential answers ranged from Strongly agree to Strongly disagree and included Neither agree or disagree.

First note that if we strictly define real scientists as individuals meeting these qualifications—1) a Ph.D. in a scientific field, 2) actively involved in the field, and 3) published in reputable scientific journals—we will find many scientists who agree that there are other sources of truth outside of science. So, we can say with confidence that the statement in question #3 is objectively, verifiably not true. However, there are certainly some believers in scientism [the belief that science is the only way to know ultimate truth] who claim the statement is true. They accomplish this trick by claiming that anyone who does not believe that science is the only source of real truth cannot by definition be a real scientist.{4} In other words, they use circular reasoning.

But there is certainly a movement to instill scientism as the favored viewpoint in society.{5} How successful are these proponents of scientism? Looking at the answer shown in the adjacent chart will throw some light on this question.

We would like to see the answer: Strongly Disagree. This answer aligns with the objective truth discussed above. But what we find is that only one out of five (20%) of Born Again Protestants profess this view. Among Other Protestants and Catholics only about one out of twenty (5%) profess this view. Adding some uncertainty by adding those who say they Disagree, increases those amounts to two out of five (40%) for Born Again Protestants and one out of five (20%) for Other Protestants and Catholics.

Those who agree with the statement range from one out of four (25%) Born Again Protestants up to nearly one half (almost 50%) of Other Protestants and Catholics. Clearly, the proponents of scientism have done a good job of skewing our understanding of who scientists are and what they believe.

Combining the Questions

What do the results look like when we combine these questions? In our opinion, there are a number of different answers that could be consistent with a biblical worldview. Starting with the strictest view of relying on the Bible rather than science and then adding in those who would look at the results from science to obtain a clearer understanding of what the Bible teaches or those areas where the Bible is silent. Then, we add in their view on scientism which as already discussed is demonstrated by a long list of scientists who disagree to be false, thus being a source of strong disagreement.

The results from this comparison are shown in the adjacent figure. The first thing to notice is that the percentage of Born Again Protestants who take a more fundamental position, i.e. science should be ignored as a source of information, is low for one question and goes down to only a few percentage points when all three questions are combined.

The right hand side of the chart considers all combinations of answers that reflect a commitment to biblical truth above current scientific theories combined with a willingness to consider what science has to offer. As shown, the combination of the first two questions has a large percent of Born Again Protestants, ranging from 55% for the youngest age group and growing to over 65% for the older age group. Since only a minority of Born Again Protestants stated Strongly Disagree that all scientists are adherents of scientism, when we add that question to the mix on the far right, we see less than one in five take a Biblical position on all three.

Effect of a Basic Biblical Worldview.

A natural question to ask is, “Does having a Basic Biblical Worldview correlate with having a biblical view on these science issues?” We can look at this question by comparing Born Again Protestants with a Basic Biblical Worldview with Born Again Protestants without a Basic BWV. The results are shown in the adjacent figure.

At a top level, we can see a correlation between a Basic Biblical Worldview and a biblical understanding of the relationship with science. This correlation appears to be strongest with those ages 18 through 29. We see that those with a Basic Biblical Worldview are about twice as likely to have a biblical view on all three of the questions related to science.

Responding to These Results on Science and Religion

As we can see from the first two science questions above, the majority of Americans do not buy into the idea that the only real source of truth is science. They don’t believe that scientific positions automatically take precedence over their religious beliefs. Perhaps one factor supporting this stance is an understanding that scientific hypotheses and positions have changed fairly often over the years, particularly in the areas of the origin of life and the role of evolutionary processes on our current bounty of life forms. Certainly, it is not the public school system which has attempted to promote concepts which current day scientists studying the field do not support.

However, Americans do have a skewed view of scientism, with a vast majority believing that all real scientists support this religious concept. This position is a little surprising given that the view is demonstrably false.

In one area, sexual behavior, even American Christians have thrown out the teaching of the Bible. At the same time, they are resisting the call to make science the ultimate source of truth.

Notes

1. Matthew 5:27-28
2. There is also a small number of those answering Don’t Know included in the number of those who do not state that they Strongly Agree or Agree Somewhat with the statement.
3. In March, Nobel Prize-winning physicist Brian Josephson declared that “intelligent design is valid science.” In April, researchers writing in the journal Current Biology asked whether Darwin’s “tree of life” should “be abandoned.”
4. See for example: Daniel Dennett, Breaking the Spell, 2006.
5. See for example the book by J. P. Moreland, Scientism and Secularism, 2018.

© 2021 Probe Ministries

Steve Cable continues to explore Probe’s 2020 survey on religious beliefs and practices, examining how people witness to their faith or not, and reasons for both sharing and for not trusting Christ.

1. How Often Do You Witness to Your Faith?

Let’s consider the topic of witnessing or sharing your faith with others. In our 2020 survey we asked two questions about this topic.  The first question was: How often do you engage in intentional spiritual conversation with non-believers about your faith with a desire to see them accept it for themselves? With this question, we wanted to avoid casual mentions of your faith and discussions with no intent at conversion. The results as shown in the chart below are surprising.

Among Americans ages 18 through 39 who profess an affiliation with some religion, we find that less than 1 out of 5 (20%) of them strongly disagree with the statement that Muhammad, Buddha and Jesus all taught valid ways to God. Yet at the same time almost 6 out of 10 (60%) of them state that they share their faith with an unbeliever at least once a year with the intent of converting them to their belief.

So the majority of American believers (of any faith) must believe that at least for some people with different religious beliefs, it would be better for them to turn from their current belief and accept the tenets of my faith. They want to do this even though they believe that there are multiple ways to God not beyond just their faith.

Looking at the detailed results, all religions except the Unaffiliated showed very similar results: over 20% (1 in 5) of those witnessed at least monthly and about half witnessed at least yearly. So, it would appear that there is a lot of witnessing going on with very few conversions.

Table 1 below shows several estimates as to how many people are the recipients of these “intentional spiritual conversations” in a given year. The different levels shown are based on different assumptions as to how often they share with the same person and how many people they share with in a year consistent with the responses to the survey. More details are provided in the endnotes.

Table 1 Potential
Number of People Shared with by American Adults Ages 18 through 55

 

Steve Cable explores Probe’s 2020 survey, examining the participants’ religious practices, sense of purpose for living, and views on tolerance vs. acceptance.

In our first two reports, we looked primarily at religious affiliations and core religious beliefs. In this report, we examine the level of religious activity of different religious groups and how they relate to people with different religious beliefs.

Some of the key results for Americans ages 18 through 39 on religious practices are as follows:

• Only about a fourth of Born Again Christians prayed multiple times per day and a similar number said they read their Bible daily.

• Only about one in five Born Again Christians give 10% or more of their income to their church and other charities.

• Only about one in twenty Born Again Christians reported a consistent religious life where they attended church at least twice a month, considered their faith as strongly important in their daily life, prayed multiple times per day, and read their Bible daily.

• Less than one in five Born Again Christians reported a nominal religious involvement where they attend church at least once a month, considered their faith as important in their daily life, prayed at least once a day, and read their Bible at least weekly, and gave at least 5% to their church and other charities.

• From 2010 to 2020, the percent of Born Again Christians who reported attending church at least twice a month, considered their faith as strongly important and read their Bible daily dropped by one half from 40% down to 20%.

• When asked about their ultimate purpose for living, slightly more than half of Born Again Christians selected a purpose which included serving God which was a significant drop from the two thirds who selected a similar purpose in 2010.

Some of the key results for Americans ages 18 through 39 on tolerance of other religions are:

• Only about one quarter (27%) of them disagree with the statement “. . . it is important to let people know that I affirm as true (at least for them) their religious beliefs and practices.”

• At the same time, almost two thirds (65%) agree that tolerance is best defined as “Treating with respect people with ideas or actions that you believe to be wrong or misguided.”

• This is another topic where we see somewhat conflicting results. Apparently, many Born Again Christian young adults think that you cannot believe someone is “wrong or misguided” when it comes to religion. Or they believe that “Treating with respect” means “affirming as true (at least for them)”.

Level of Religious Activities

We will begin by looking at two different levels of religious activity: a Nominal Level and a Committed Level as shown in Table 1 below.

Table 1 Defining Levels of Religious Activity

Religious Activity	Nominal Level	Committed Level
How often do you attend religious services, not including special events such as a wedding or funeral?	Monthly	Twice a month or more
My religious faith has a significant impact on my daily life	Agree	Agree strongly
How often do you pray outside of a formal religious service?	Daily	Multiple per day
How often do you read or study your Holy Book in a small group setting or by yourself	Weekly	Daily or more
How much do you give to religious organizations and charities each year?	5% to 10% of income	At least 10% of income

I think most would agree that someone doing the activities listed at the level required for the Committed Level is serious about their faith. They consider it important enough to make it a priority in their thoughts, time and finances. One can find specific instructions or examples in scripture for the importance of the first four activities listed above in the Committed Level column.  Giving at least 10% of your income is not a clear direction in the New Testament, but it is a good metric for assessing someone’s commitment. The nominal level probably represents someone who considers their faith as important but not important enough to involve a significant amount of time and money.

Committed Level of Religious Activity

Those ages 18 through 39 who practice their religion at a committed level are shown in Figure 1 at right. We have roughly ordered these items from highest probability of adherence to lowest.

As shown in the figure, Born Again Christians lead the way in frequent church attendance and for strongly considering their faith significant. For the next two, prayer and reading your holy book, all four of the religious groups were similar. Finally, for the giving metric, Born Again Christians show about 20% at that level of giving while Other Protestants and Catholics are about half of that level, or 10%.

It is distressing that three of the five metrics show only about one in four of Born Again Christians who practice them. Even the most commonly practiced religious behaviors show fewer than half of Born Again Christians active at those levels.

And when we combine all of these metrics together (as shown in Figure 2) to identify people who show a strong commitment to their religious faith, we find around 3% (1 out of 33) Born Again Christians saying they perform all five activities.  In fact, people of Other Religions have about 4% performing all five metrics. However, for all practical purposes, there is not difference between 3% and 4%. Both numbers represent a tiny portion of the faith group.

Note that if we exclude the question on giving, the percentage of Born Again Christians increases from 3% to 5%. Clearly, money is not the primary issue driving down the number of consistently active believers.

Also note that the entire Unaffiliated group reports less than 8% on each of these practices and less than 1% who claim to do even two of
these practices.

These survey results clearly show that a scant few Americans of any religious persuasion take the time to be actively involved in practices
to help them grow in their faith.

Nominal or Committed Levels of Religious Activity

Now let’s look at those with at least a Nominal level of religious practice (i.e., those who select the nominal level or the committed
level). As shown in the figure, this is a much lower bar with all religious faiths hovering over 60% on those who agree/strongly agree that their faith has a significant impact on their daily lives and around half on those who pray at least daily. The other three activities range between 30% and 50%.

We should not forget that the pastors of these religious groups should be (and probably are) ashamed of these numbers. Particularly so when we consider the percentage of each group that practices all five of these relatively easy levels of commitment. The numbers (not shown on the graph) for those who practice all five are 16% of Born Again Christians, 13% of Other Religions, 9% of Other Protestants and 7% of Catholics. I must believe that pastors of those who answered the two Born Again questions would expect those congregants to be greater than 80% rather than hovering around 15%.

It is interesting that when we combine five different metrics, each of which is greater than 40% for Born Again Christians, that it drops down to 16%. Note both the metrics for reading the Bible at least weekly and giving at least 5% of your income to charities come in at Almost half (44%). When we combine the two metrics to see how many Born Again Christians affirm that they engage in both of these activities, the number drops to about one in four (26%).

So let’s look and see how many said they did all the activities, three of the activities, two of the activities, etc. Almost 40% of Born Again Christians did at least three of the activities. Only 5% of the Unaffiliated could say the same. In fact, over 75% of the Unaffiliated did none of these activities.

It is worth noting that Other Protestants and Catholics do not lag far behind Born Again Christians in the percentage doing at least three
of the activities. This difference is a significant contrast to the Basic Biblical Worldview questions and the “who is Jesus” questions where these other religious groups lagged far behind Born Again Christians.

If I were to say to a Born Again believer, “to consistently grow in your faith and represent the good news of Christ to the world, I recommend that you pray to God daily, attend church at least one a month, read your Bible at least one a week, and give at least 5% of your income to religious charities including your church.” I would not expect to get much blowback. After all, it takes less than one hour a week and no real financial hardship. Of course, what I really say is we should all try to live at a Committed level. Not because it is necessary for salvation, rather this level of activity will help us live a life honoring God and making a difference beyond the temporal into eternity.

Variations by Age among Born Again Christians

How do these religious activities vary by age among Born Again Christians? The results are plotted in the graph on the right for a
Committed Level of Activity. As shown, the percentage of the youngest adults is significantly less than for the two older groups. However, as the graph moves to the right adding more aspects to the cumulative total, the difference becomes small. In general, the youngest adults are less likely to practice key components of an active faith, but regardless of age the numbers are small.

The results are shown on the left for a Nominal or Committed Level of Activity. We have more Born Again Christians who participate across these levels. The lines still trail down sharply as we move to the right, adding more practices to the cumulative total. The fact that only one out of five Born Again Christians ages 18 through 29 pray daily, attend church at least monthly, and read the Bible at least weekly presents a major challenge to our young adult ministries. I would suggest that these activities are essential to a consistently grow sanctification in our lives.

Religious Practice from 2010 to 2020

How has the commitment to religious practices fared over the last 10 years or so? Our survey from 2010 asked the same questions regarding attendance, Bible reading, and the importance of faith. The questions on prayer and giving were different. However, we can get some good comparison data looking at the three common questions.

In the figure at right we use two terms, 2010 Nominal and 2010 Committed, which are defined below. The 2010 Nominal attend monthly plus, read the Bible weekly plus, and agree that their faith is significant in their daily lives. The 2010 Committed attend more than monthly, read the Bible weekly plus, and strongly agree that their faith is significant in their daily lives.

The first category shown does not include church attendance. One unknown with the attendance question taken during the Covid-19 pandemic is that some respondents may have replied taking the pandemic into consideration and while other respondents considered normal times. We see a slightly greater drop-off between the first category and the 2010 Nominal category which could be associated with this issue. However, the difference is not large enough to impact the overall conclusions.

What we see is that the drop-off in the 2010 Nominal category is from 44% to 28% and the drop-off in the 2010 Committed category is down one half from 40% to 20%. These numbers reflect an astounding drop in the importance that Born Again Christians place on these simple religious activities.

Combining Worldview and Church Attendance (a key metric from our earlier book{1})

In our prior study of Born-Again Christians, one of the key divisions we used in looking at religious practices, religious beliefs and cultural practices was a combination of Biblical Worldview and Church Attendance. We found that those Born-Again Christians with a Biblical Worldview and regular church attendance (twice a month or more), were much more likely to demonstrate biblical religious practices, beliefs, and cultural practices. So, we wanted to compare those results with the findings from our new survey.

The figure on the left compares the findings from 2010 with those from 2020 using the more stringent Expanded Biblical Worldview. The values shown are the percent of Born-Again Christians (so all columns add up to 100% even though the percentage of Born Again Christians is less in 2020). Two age ranges are used in 2020; the first one is basically the same age range used in 2010 (18 – 39) and the second age range (30 – 55) is very close to the age range of the 2010 survey aged by the ten years that have gone by.

Looking at those with regular attendance and an Expanded Biblical Worldview we see a significant reduction among 18- to 29-year-olds in 2020 (27% down to 13%) with a lesser reduction among 30- to 55-year-olds down to 17%. The percentage of regular attenders without an Expanded Biblical Worldview has remained relatively constant. But of course, that does not mean that the people who stopped attending were those with an Expanded Biblical Worldview. It could be that many without it stopped attending while some decided that they did not believe all of the positions in the worldview but kept attending on a regular basis.

The area showing a startling high level of growth are those attending monthly or less who do not hold to an Expanded Biblical Worldview. This is the square that ten years ago we wanted to drive down to a smaller number. Instead, it has grown by about 18% (from 32% to 50%).

Now let’s examine the same chart using a Basic Biblical Worldview. We see nearly the same features as discussed above. A significant drop is shown in those with regular attendance and a Basic Biblical Worldview coupled with a significant increase in those with irregular attendance and no Basic Biblical Worldview.

Ultimate Purpose for Living

We wanted to explore what American young adults thought they were living their lives for. So we asked, “Which statement comes closest to
describing your ultimate primary purpose for living?” The choices to select from were:

1. To be a good person and make others happy.

2. To serve God by living a life which proclaims Christ’s grace.

3. To make it through each day with integrity.

4. To live at peace with all.

5. To enjoy the best life has to offer, e.g. success, money, travel.

6. To love my family and raise loving, productive children.

Most of these answers sound like good purposes for life. But only one of them extends into eternity and recognizes our Creator and his “desire for all people to be saved and to come to the knowledge of the truth.”{2} The answers to this question help identify those who are living their life as eternal beings rather than as temporal beings.

The results are charted in the graph to the left. As shown, just over half of Born Again Christians profess an eternal perspective. This means almost half do not, with most of those selecting a purpose that focuses on good behaviors in their personal life.

Every other religious group has very few that selected an eternal perspective as their ultimate purpose for living. Around forty to fifty percent of the other groups selects a purpose reflecting good behaviors.

It is interesting that only a small percentage of each group selected the family focused purpose for living. I would like to know if that would have been a larger number say fifty years ago.

Finally, note this is another question that highlights the stark difference between the Unaffiliated and Born Again Protestants.  We see that 57% of Born Again Protestants selected the eternal answer while only 2% of the Unaffiliated did the same. This result is a clear indicator that the Unaffiliated do not include a lot of Christians who do not want to affiliate with a particular Christian group.

For Born Again Christians, we can compare data from our 2010 survey with the 2020 survey as shown in the figure. The 2010 survey had the
same question as the 2020 survey, but it had more answers to choose from. For example, there were three answers that had an eternal perspective: to serve God and live out His will for my life, to lead others to salvation in Jesus Christ, to praise and glorify God. These three answers were grouped together to align with the 2020 answer: To serve God by living a life which proclaims Christ’s grace.

As you can see the percentage of Born Again Christians who included God in their ultimate purpose for living dropped from 66% in 2010 to 51% in 2020, a significant drop. It appears that in 2020 people who did not name God in their answer opted to pick an admirable answer focused on themselves.

Relationship to a Basic Biblical Worldview

Consider the question of how many Born Again Christians accept a Basic Biblical Worldview and an eternal perspective on their ultimate purpose. We find that 88% of those with a Basic Biblical Worldview selected an ultimate purpose proclaiming God’s grace. Conversely, 43% of those selecting an ultimate purpose proclaiming God’s grace affirmed a Basic Biblical Worldview for their life (as compared with 25% for Born Again Christians as a whole). Thus, we find a fairly strong correlation between a biblical worldview and an eternal ultimate purpose for life.

Acceptance or Tolerance

Some of the key findings on this topic summarized at the beginning of this report are repeated below prior to going into the details.

Looking at Born Again Christians ages 18 through 39, we find:

• Only about one quarter (27%) of them disagree with the statement “. . . it is important to let people know that I affirm as true (at least for them) their religious beliefs and practices.”

• At the same time, almost two thirds (65%) agree that tolerance is best defined as “Treating with respect people with ideas or actions that you believe to be wrong or misguided.”

• This is another topic where we see somewhat conflicting results. Apparently, many Born Again Christian young adults think that you cannot believe someone is “wrong or misguided” when it comes to religion. Or they believe that “Treating with respect” means “affirming as true (at least for them)”.

According to the Collins Dictionary, “Tolerance is the quality of allowing other people to say and do what they like, even if you do not agree with or approve of it.”{3} In today’s culture, we find two conflicting understandings of the meaning of tolerance. One, following the idea of the dictionary meaning is, “treating with respect people with ideas or actions that you believe to be wrong or misguided.” The second one influenced by postmodern philosophy and popularized by the secular media, is “valuing human beings equally and affirming their ideas as right for them.” The second definition basically assumes that there are no absolute truths in our existence and therefore we have no basis to disagree with what someone else believes.

Which of these definitions holds sway among our population today?

To explore this question, we asked two different questions dealing with how to treat those who have a different religious viewpoint. The first question we asked on this topic is “What does Tolerance mean to you?” The respondents chose from four possible answers:

1. Treating with respect people with ideas or actions that you believe to be wrong or misguided.

2. Not questioning another person’s moral decisions.

3. Valuing human beings equally and affirming their ideas as right for them.

4. Don’t know.

This question gives us information on how people interpret the word, not whether they apply tolerance in their dealings with others.

In figure 1, we see how the definitions are distributed. Almost two thirds (65%) of young adult, Born Again Christians selected a classic definition of tolerance. As shown, over 50% of the other religious groups also selected a classic definition. But as one can see from the graph, a significant number of young adult Americans were selecting a different definition with the portions ranging from one third to almost one half of each religious group. So, it appears that a majority of the population is hanging onto the classic definition, but definitions which question the reality of absolute truths have a strong following.

Now let’s look at how people apply tolerance in the area of religious beliefs. Are they quick to say, “I will respect you and your beliefs even though I believe them to be wrong”? Or are they going to follow the trend saying, “They may well be true for you.”

To find out, we asked another question: “When discussing religious matters, I feel that it is important to let people know that I affirm as true (at least for them) their religious beliefs and practices,” with the answer ranging from Agree Strongly to Disagree Strongly. As an evangelical Christian, I would answer that I Disagree Strongly with that statement. I want them to know that I respect them as a person, but I believe I have been shown the absolutely true answer as to how man can be reconciled to our creator God. But somehow, when asked in this manner, Born Again Christians just don’t seem to get the importance of disagreeing as shown in Figure 1.

As shown in the figure, only about one in four (27%) Born Again Christians disagree with the statement. This level tracks closely with the rest of the population. If one is agreeing with the statement, one is
either saying in religion what’s not true for me can be true for you, or there are multiple religions that are the truth, or we should lie to others about the absolute truth of Christianity when discussing religion with them. All three of those options are clearly countered by the Bible which tells us that Jesus Christ is the source of absolute truth, that there is only one way to heaven, and that lying about the truth is against the nature of God.

The disconnect between the definition of tolerance and applying tolerance in our interactions with other religions is striking. As noted in the initial summary, apparently many Born Again Christian young adults think that you cannot believe someone is “wrong or misguided” when it comes to religion. Or they believe that “Treating with respect” means “affirming as true (at least for them).” We don’t have data to distinguish between these two options, but I suspect that both of them contribute to the current reluctance to lift up Jesus as God’s one true answer to the fundamental problem of mankind.

Notes
1. Stephen Cable, Cultural Captives: The Beliefs and Behaviors of American Young Adults, 2012
2. 1 Timothy 2:4
3. Collins English Dictionary, Tolerance definition and meaning | Collins English Dictionary (collinsdictionary.com)

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