Christianity is dying. At least, that’s what major newspapers are telling us today, culling research from a new Pew Center study on what almost all sociologists are observing these days—the number of Americans who identify as Christians has reached an all-time low, and is falling. I think this is perhaps bad news for America, but it is good news for the church.

The lead editor of the report tells The New York Times that secularization—mainly in terms of those who identify as “nones” or with no specific religious affiliation—isn’t isolated to the progressive Northeast and Pacific Northwest. He notes, “The change is taking place all over, including the Bible Belt.”

This is precisely what several of us have been saying for years. Bible Belt near-Christianity is teetering. I say let it fall. For much of the twentieth century, especially in the South and parts of the Midwest, one had to at least claim to be a Christian to be “normal.” During the Cold War, that meant distinguishing oneself from atheistic Communism. At other times, it has meant seeing churchgoing as a way to be seen as a good parent, a good neighbor, and a regular person. It took courage to be an atheist, because explicit unbelief meant social marginalization. Rising rates of secularization, along with individualism, means that those days are over—and good riddance to them.

Again, this means some bad things for the American social compact. In the Bible Belt of, say, the 1940s, there were people who didn’t, for example, divorce, even though they wanted out of their marriages. In many of these cases, the motive wasn’t obedience to Jesus’ command on marriage but instead because they knew that a divorce would marginalize them from their communities. In that sense, their “traditional family values” were motivated by the same thing that motivated the religious leaders who rejected Jesus—fear of being “put out of the synagogue.” Now, to be sure, that kept some children in intact families. But that’s hardly revival.

Secularization in America means that we have fewer incognito atheists. Those who don’t believe can say so—and still find spouses, get jobs, volunteer with the PTA, and even run for office. This is good news because the kind of “Christianity” that is a means to an end—even if that end is “traditional family values”—is what J. Gresham Machen rightly called “liberalism,” and it is an entirely different religion from the apostolic faith handed down by Jesus Christ.

Now, what some will say is that the decline in self-identified Christians is a sign that the church should jettison its more unpopular teachings. And in our day, these teachings are almost always those dealing with pelvic autonomy. First of all, even if this were the key to success, we couldn’t—and wouldn’t—do it. Christianity isn’t a political party, dependent on crafting ideologies to suit the masses. We received this gospel (Gal. 1:11-12); we didn’t invent it. But, that said, such is not the means to “success”—even the way the sociologists define it.

The Pew report holds that mainline denominations—those who have made their peace with the Sexual Revolution—continue to report heavy losses, while evangelical churches remain remarkably steady—even against some heavy headwinds coming from the other direction. Why?

We learned this answer 100 years ago, and it reminds us of what we learned 2,000 years ago. Two or three generations ago, Christians who held to the Virgin birth of Christ were warned that their children would flee the faith unless the parents redefined Christianity. “If you want to win the next generation,” they were told, “you have to make Christianity relevant, and that means dispending with miracles in favor of modern science.” The churches that followed that path aren’t just dying; they are dead, sustained by endowments and dwindling gatherings of nostalgic senior adults with a smattering of community organizers here and there.

People who don’t want Christianity, don’t want almost-Christianity. Almost-Christianity looks in the mainline like something from Nelson Rockefeller to Che Guevara at prayer. Almost Christianity, in the Bible Belt, looks like a God-and-Country civil religion that prizes cultural conservatism more than theological fidelity. Either way, a Christianity that reflects its culture, whether that culture is Smith College or NASCAR, only lasts as long as it is useful to its host. That’s because it’s, at root, idolatry, and people turn from their idols when they stop sending rain.

Christianity isn’t normal anymore, and that’s good news. The Book of Acts, like the Gospels before it, shows us that the Christianity thrives when it is, as Kierkegaard put it, a sign of contradiction. Only a strange gospel can differentiate itself from the worlds we construct. But the strange, freakish, foolish old gospel is what God uses to save people and to resurrect churches (1 Cor. 1:20-22).

We do not have more atheists in America. We have more honest atheists in America. Again, that’s good news. The gospel comes to sinners, not to the righteous. It is easier to speak a gospel to the lost than it is to speak a gospel to the kind-of-saved. And what those honest atheists grapple with, is what every sinner grapples with, burdened consciences that point to judgment. Our calling is to bear witness.

We don’t have Mayberry anymore, if we ever did. Good. Mayberry leads to hell just as surely as Gomorrah does. But Christianity didn’t come from Mayberry in the first place, but from a Roman Empire hostile to the core to the idea of a crucified and resurrected Messiah. We’ve been on the wrong side of history since Rome, and it was enough to turn the world upside down.

The future of Christianity is bright. I don’t know that from surveys and polls, but from a word Someone spoke one day back at Caesarea Philippi. The gates of hell haven’t gotten any stronger, and the Light that drives out the darkness is enough to counter every rival gospel, even those gospels that describe themselves as “none.”

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For more on this, see my new book Onward: Engaging the Culture Without Losing the Gospel.

Photo: Copyright Julian P. Guffogg, licensed for reuse under CC 2.0