Faith and the millennials:
Progressive-minded generation
has a hard time relating to
organized religion
By Joshua Bolding
Veronique Barretto has looked forward to this
opportunity ever since she arrived in Dijon, France, in
August 2008. As she looks down at the English
translation of the Mass in her hand, a slight breeze
rustles its pages. The towering spires of Saint-Bénigne
Cathedral now cast a shadow over her and the
cobblestone walkway leading to its doors.
Her anticipation heightens as she reaches the arched
entrance of the cathedral. Being a devout Catholic
growing up, the now 24-year-old Barretto has always
wanted to know what it was like to worship in a place
where the church has so much history.
As she pulls open the wooden side-doors used for
regular services she is met with the daunting sight of
towering gothic-style arches. Natural light angling
from the top right floods the corridor filled with
wooden chairs. As her eyes adjust, her excitement
quickly turns to confusion, as she sees a vastly empty
hall with just a small sea of white hair towards the
front. She takes a seat a few rows back, wondering if
she has confused the meeting times somewhere amid
the French translation. However, as though on cue,
she watches as the priest slowly makes his way toward
the front to start the service.
Barretto's experience of finding only the older
generations attending church in Europe is not
uncommon, as the continent as a whole has largely
moved away from religion. According to a European
Social Survey taken in 2004, only 5 to 15 percent of
citizens living in most European Union countries
attend church on a weekly basis.
"I really felt alone," Barretto reflected. "I wanted
things to do, and activities to be a part of so I could
feel part of a community like I did back home."
While Barretto may enjoy a stronger social support
with more religious friends in the States, her
European church experience may become the norm to
future American generations. According to a survey
done by the Pew Research Center, one-in-four
millennial Americans (age 18-29) say they are not
currently affiliated with any particular religion,
compared to 16 percent not affiliated in the '90s and
12 percent in the '70s and '80s. Thirty-year data from
the General Social Survey shows age 22 as the age at
which weekly church attendance levels almost drop to
European marks, as only 17 percent attend.
The trends have left many to wonder what is causing
the drop among younger generations.
Mark Regnerus, an associate professor of sociology at
the University of Texas, questioned whether the
secular nature of college was the cause of religious
decline among young people. Regnerus partnered
with his associate Jeremy Uecker in 2007 to study
"How Corrosive is College to Religious Faith and
Practice?" The duo found that while 64 percent of
those in college slowed their church attendance, 76
percent of those who never enrolled also reported a
slowing in their practice.
Regnerus said he wasn't surprised by the findings.
"In my experience teaching, college tends to liberalize
students but it doesn't often turn them into irreligious
adults," Regnerus said. "The study seemed to
reinforce that observation of mine."
The research also shows the experiences students
have with religion before college have a powerful
effect on their continued religious practice, and
college is "corrosive to religious faith only among
those who were at an elevated risk of such corrosion
when they arrived on campus."
Some conservative Christian groups see this "elevated
risk of corrosion" as a byproduct of familial
disintegration, postponement of marriage and
countercultural influences through the media on
younger generations. Regnerus points out the college
lifestyle destabilizes religious practice, as students
participate in activities contrary to religious norms,
but that activity in religion picks back up as they
progress into family life.
"Marriage fosters religiosity, and non-marital sexual
behavior undermines it," Regnerus said. "That
explains why 20-somethings tend to be less religious,
in part, and why married 40-year-olds tend to be
more religious."
Darren Sherkat, a professor of sociology at Southern
Illinois University, has done research on religion,
family and politics across American generations. He
agrees there is a natural movement of people away
from religion by people in their college years and
towards religion as people start families, but notes the
combination of religion and politics is most likely the
key factor as to why more of the younger generations
are permanently staying away from religion.
"One of most important influences has been the
politicization of religion — especially conservative
variants of Christianity — that have caused people to
reconsider what our truth claims and what they are
based on," Sherkat said. "They leave some to wonder
whether those truths are coming from a divine source
or whether they're being manipulated by humans for
their own particular interests. That's had a profound
effect on younger generations to reassess their
commitments to religion."
Clemson political science professor Laura Olson
agrees with Sherkat that the rise of the religious right
has changed the American landscape. She pointed out
that religious progressives have a hard time sharing a
clear message because of the way the right has
mobilized traditional religious people.
"The political discourse in this country for the last
decade has been much more focused around how the
right sees the relationship between religion and
politics," Olson said. "The religious right shows up on
the scene and has important effects on American
politics and that's where all the attention is and that's
what the media and scholars focus on. If ordinary
Americans have in their head that religion plus
politics equals conservatism, then it's going to be
tough for the voices of religious progressives to
articulate a different, competing version of that."
Because of the inability of religious progressives to
articulate a clear message, some millennials who
disagree with the religious right feel religion is not for
them. Kathryn Abbas, a recent graduate of the
University of Texas, commented that many people she
knew in college avoided religion because of its affect
on the government.
"I think people see that some things don't get done or
taken care of socially," Abbas said. "For example there
are a lot of homosexuals in Austin, and they're good
people just like everyone else. But religious people
hold up reasons why they can't get married or they get
judged differently than everyone else."
A recent Public Religion Research Institute Survey on
American values seems to reinforce this notion.
Millennial voters are far less likely than seniors (ages
65 or older) to be uncomfortable with an atheist (56
percent vs. 77 percent) or Muslim (50 percent vs. 74
percent) president, yet have more apprehension to
vote for a Mormon president (54 percent vs. 39
percent). Some feel this comes in light of the Mormon
support of California's Proposition 8, which banned
same-sex marriage in the state, in the not too distant
past.
Despite not being committed to particular
denominations, one can't say millennials don't have
religious values. According to the General Social
Survey 45 percent of millennials pray daily, compared
to 40 percent of young adults in the '90s and 41
percent in the '80s. Also, the "Occupy" movement is
demonstrating millennials are passionate about issues
that encompass religious principles in which they
strongly believe.
"I was initially drawn to the 'Occupy' movement when
a friend of mine invited me to join him in his efforts to
protest," said 21-year old Sébastien Le Morillon of
Westport, Conn. "He mentioned that he wanted to be
authentic by applying his values in action. … I'm
starting to incorporate faith into my life and my
beliefs in justice and fairness are very much in sync
with the 'Occupy' movement."
Olson noted that movements like "Occupy" can
strengthen religious worship among progressives. She
said that although the religious left in the country isn't
front and center in the national media, it is present,
and movements like "Occupy" could help it to
articulate a clear message to those who have faith but
are also socially progressive.
"Nationally visible spokespersons who people trust
and listen to, to have an issue or relatively small set of
issues that people can identify with and finding a way
of communicating a religiously progressive viewpoint
on those issues, like poverty, joblessness, etc., will
help the religious left," Olson said. "The whole
'Occupy' situation creates a fertile ground for that."
While Olson did have some doubt as to whether or not
an organized, top-down religious organization on the
left would have pull on millennials because of their
pick-and-choose nature, she did point out that those
already tied with religions may be drawn towards it.
"I think that is especially true among younger
evangelicals," Olson said. "It's not that they are not
devout, or opposed to things like abortion, because
they are, but they are also interested in a wider range
of issues. They're more interested in justice,
preserving the earth and more tolerant about sexual
issues, so a moderate-to-progressive message might
resonate well with those who are more closely tied to
traditional religion."
Women of faith: Female clergy are shaping
American religion from the pulpit
By Joshua Bolding
Betty Wells' sense of humor and love of people cause
those around her to say she has a sweet spirit. As
associate pastor of New Hope Baptist Church in
Coushatta, La., Wells uses that self-proclaimed "gift
from God" to minister to others. Coming out of a
nearby Wal-Mart several weeks ago, Wells was able to
share that gift to help a familiar face.
"I'm like you now, Sister Betty," her friend tells her. "I
lost my husband, too."
Having lost her husband more than 10 years before,
Wells knows the anguish such a crisis brings. She
embraces the forlorn woman and with a calm
assurance and a bit of attitude, letting her know there
is hope.
"Guess what? You can make it," Wells reassures. "You
are going to make it."
While Wells' almost 20-year ministry is somewhat
unorthodox for a conservative church in the American
landscape, the prominence of women in U.S. religious
life is as strong as it's ever been. According to data
gathered in 2009 by the Pew Forum on Religion &
Public Life, 86 percent of women are affiliated with a
religion, compared to 79 percent of men. Also, 44
percent of women say they attend religious services
weekly, 10 percentage points higher than the number
for American males.
Adair Lummis has studied the sociology of religion for
more than 30 years at the Hartford Seminary and says
the reasons for the discrepancy among sexes is still
under review.
"Some have suggested women are more caring, more
concerned with helping other people and their
nurturing instincts lead them to want to raise their
children in faith," Lummis says. "Some say that's
caused by something biological within women to be
more involved in faith. It's still being debated."
Women in America have always had a prominent role
in churches, according to Elaine McDuff of Truman
State University. There are a variety of reasons for this,
including the traditional female roles as homemakers
and child-raisers. For whatever reason, the activitiy of
women in the church has been solidified for some
time.
However, McDuff suggests the decline in men's
church activity may be due to the national culture
moving away from organized religion as a whole.
"Having a position in the church doesn't have the
same status that it might have had a few generation
ago," McDuff says. "That would be true not only for
men in serving a church as a pastor or going into the
clergy, but also just being involved in the church in
any role. It's not providing the same kind of social
status because of the secularization of the wider
culture. In the past, to be a business leader you had to
play a role in a church and that has really broken
down."
Despite the decline in social status among clergy in
America, women still face challenges leading in the
religious arena. Although some mainline churches like
the United Church of Christ, the United Methodist
Church and the Presbyterian Church (USA) have been
ordaining women to the ministry for more than 50
years, rates of women in the ministry are leveling off.
And a 2006 study of clergy in the Episcopal church
shows male clergy receive $60,773 on average
compared to just $45,656 for women.
McDuff says the discrepancy comes in the difficulty
for women clergy to find good work.
"Its still more difficult for women to become
employed, especially in the bigger churches, the ones
that pay a little better," McDuff says. "Women are
more likely to be hired in small, rural churches,
churches that really can only pay for a part-time
minister, that kind of thing. They end up taking the
jobs men turn down."
Some have argued churches have a reluctance towards
putting women in leadership roles in the church
because they are concerned putting women at the
pulpit leads men to further disaffiliate with the church.
However Paula Nesbitt, a visiting associate Sociology
professor at UC Berkeley, says the data doesn't show
this to be the case.
"The belief that women entering the clergy was
causing men to disaffiliate with religion is just
masking the changes in the occupation that were
already underway," Nesbitt says. "A majority of men
coming back from war during the 1960s and 1970s
were already not returning to church and numbers in
seminaries were down before the feminization of the
clergy."
Regardless of the impact of female clergy on male
church population, Lummis points out women clergy
have an ability to attract those who may not usually be
affiliated with religion. Social minorities like the gay
and lesbian community, non-traditional families and
ethnic populations discriminated against are some
who are attracted to women's congregations because
they feel they are more open to others.
"Part of it is sociological," Lummis says. "Until fairly
recently, even though women made up most of the
congregation on Sunday morning, they were never the
leaders. So being discriminated against helps them
understand and be more sensitive."
Former Miss California Nicole Lamarche is one of
those who proclaims herself as "radically inclusive."
Having been an ordained minister in the United
Church of Christ since 2005, Lamarche has been
under fire by those outside her congregation for
supporting controversial causes like marriage equality.
In 2009 she spoke out publicly against Carrie
Prejean's comments on gay marriage during the Miss
USA pageant and was featured on Larry King Live to
discuss the topic.
"Anytime you are prophetic or speaking in the way of
preaching, it's not always popular," Lamarche says.
"You're destined to tick people off. Jesus did that all
the time, and I see that as part of my ministry. I am on
the edge and challenge people to be more faithful and
compassionate with each day."
According to a 2009 Gallup poll on political ideology,
women are more likely than men to consider
themselves moderate or liberal. While 44 percent of
men said they were politically conservative, only 37
percent of women shared the sentiment.
Despite the political ideology, however, McDuff says
women clergy as a whole do not have a visible
liberalizing effect on their congregations.
"There really isn't much evidence showing a
theologically and socializing liberalization of
congregations led by women pastors," McDuff says.
"The only effect can be seen in the openness of the
congregation to accept a woman as a religious leader."
That openness is something that is still sought after
among the more conservative churches in America.
When Wells entered the ministry in 1993, she and her
husband lost friends as part of the backlash. While
visiting certain churches, she wasn't able to speak at
the pulpit. And once she had to change her robes in
the back of a church and hang her coat on a nail
because it was frowned upon to use the head pastor's
office.
But Wells says those things are behind her and as
she's gotten older, she's learned how to shrug off such
experiences. She says since her call, she's seen more
women receive calls to serve in the ministry. And as
she reflects on her experience outside the
neighborhood Wal-Mart, she points out the
importance of women's compassion in the Lord's
service.
"Women will open up more, they will go after things
with an attitude, whereas men are sometimes more
macho and not supposed to cry," Wells says. "Women
will cry with you, hug you, and love on you."
Diffusion of faith: Immigrants
are transforming American
Christianity
By Joshua Bolding
Father Alex Pereida knows what to expect when he
visits his former parish, Holy Trinity, for worship
services.
"Believe and belong. That's their motto and way of
life," Pereida says. "They're a very social community.
You're not going to walk into the Mass and hear a pin
drop."
The community Pereida speaks of is a large Mexican
community establishing itself in the affluent Stone
Oak area of San Antonio, Texas. These well-to-do
Mexican immigrants are doctors, lawyers, authors and
businessmen who have come to south Texas to expand
their practices. Some have even dubbed the area
"Little Monterrey."
But what Little Monterrey has done for the Catholic
community in south Texas is what's remarkable. In
the 22-year history of the parish, there had never been
Spanish services or liturgy. Now after Spanish services
have been instituted by the archdiocese, one would be
hard-pressed to find a seat.
"It has grown so much," Pereida says. "We have more
than 800 people who attend consistently."
The way the immigrants of Little Monterrey are
bolstering the Catholic community in San Antonio is a
microcosm of the way immigrants are affecting
Christianity at large in the United States. Although the
great wave of immigration that has taken place over
the past few decades has included a wide variety of
people from great world religions — Hinduism, Islam
and Buddhism for example — the majority of those
who migrate to America are Christian. And while
these people profess the same beliefs, the culture they
bring is changing the flavor of American Christianity.
Sociologist Dr. R. Stephen Warner of the University of
Illinois at Chicago has studied the effects of
immigration on American religious life. He pointed
out that while the promise of America is inviting to all
walks of life, those who practice Christianity find it
most comfortable to migrate here.
"We like religion in the United States," Warner said.
"It makes it a little easier for some groups to maintain
their religion when they come here. But even though
we do have larger numbers of Hindus, Muslims,
Buddhists, etc., than we used to, none of those
communities is larger than about 1 percent of the
American population. One of the things that has been
understated and underappreciated is that the great
majority of immigrants are Christian."
Warner points out that as many immigrants come to
the U.S. they find themselves at the bottom of the
economic ladder. However, many turn to religion to
help them cope with the struggles of being in a foreign
land, and help them maintain their culture. He
explains in his article, "Immigrants and the Faith they
Bring" in the Christian Century, this does not lead to
the "de-Christianization of American society, but the
de-Europeanization of American Christianity."
"People in the global south make Christianity more
expressive," Warner says. "Cultures from these
countries are very festive. There are more parades,
more celebrations surrounding religious events like La
Posada and Holy Week. This changes American
Christianity to be more public and more obvious."
One of the major groups that affects this expressive
Christianity are those from Latin America. According
to the U.S. Department of Homeland Security, more
than half of the approximately 1 million immigrants to
the United States in 2010 came from the region. And
with 63 percent of those immigrants practicing
Catholicism according to the Pew Forum, the culture
clash is one the church has had to deal with.
Coupled with the growth the Holy Trinity parish has
experienced, Pereida says expressive movements have
shown up, too. One example is "slain in the Spirit,"
where observers can fall to the floor, speak in tongues
and experience divine healing when touched by the
Holy Spirit.
"We didn't feel those type of charismatic movements
were what we practice," Pereida says.
Some feel the denial of these expressions in
Catholicism have led Latino immigrants to more
evangelical movements. A Pew Forum on Religion &
Public Life study showed half of Hispanic evangelicals
(51 percent) are converts, and more than 80 percent
of them are former Catholics.
However, Pew Research Center Director Luis Lugo
points out the change is most likely a by-product of
the religious climate immigrants enter into here in the
United States.
"They come to a country where more than half the
religious population changes religious affiliation at
least once in their lifetime, and the majority of them
change affiliation more than once," Lugo says. "They
come into a context where it is simply more
acceptable to leave Catholicism for something else."
Lugo does explain Latino evangelicals are more
dedicated in their attendance and religious practice
than Latino Catholics and find themselves more
socially conservative.
"Latino evangelicals are much more socially
conservative than Latino Catholics," Lugo says.
"Which is in a sense ironic because the Catholic
church on social issues is actually much more
conservative than Catholics themselves as a whole. So
when these people convert from Catholicism to
evangelicalism, they actually come closer to the
official views of the Roman Catholic Church on social
issues."
Although much of the focus on immigration to the U.S.
is on Latin America, Lugo emphasizes the fact that the
subject of Christian immigration has a worldwide
focus, even with people from the Middle East, where
Christianity is least observed.
"This is not just a Latin American story," Lugo says.
"Even today, after significant Muslim migration in the
last few decades, there are at least as many Christians
as there are Muslims in the Arab American
population."
One of the regions that caught Dr. Mark Gornik's eye
was West African Christianity in New York City. As
the director of City Seminary serving Harlem, he
noticed the influence the immigrants from countries
with strong Christian roots like Ghana and Nigeria
were having on New York City religious practice.
These immigrants have supplied the city with more
than 200 new congregations.
"New York City is the window to the world," Gornik
said. "What happens here is a microcosm of what
happens in the world at large. … These new
congregations have tremendous impact on people who
are new to the city. They are a community of
belonging for those who find themselves here."
Gornik also points out the forms of expression among
West Africans do change the manner in which
Christianity is practiced in America.
"Let's take the most basic of things — prayer, for
example," Gornik says. "For the African people it's not
something rote, but a whole body sort of
communication. The same can be said for other things
like fasting. For these people it's a committed way of
life."
The influence of these immigrants seems to be
preserving America's Christian identity although it is
changing its practice. Contrast that with Europe,
where a century ago the continent included two-thirds
of the world's Christian population. Now it is home to
only one-quarter of worldwide Christians.
And even though subsequent generations of U.S.
immigrants slow their Christian practice in
comparison to their parents, Lugo says the data is
somewhat reassuring for those of the Christian faith.
"Although there is a tapering off of religious
identification and religious intensity among
subsequent generations of immigrants, there is also a
tapering off of the falloff between the second and third
generation," Lugo says. "Because religion is much
more vibrant in the United States than in just about
every European society, that serves to sort of cushion
the dropoff, and what we could be seeing is what
economists would call a 'soft landing' as it were,
rather than a crash in terms of religious observance in
the United States."
Gornik also draws attention to the fact that not only
are immigrants practicing Christianity during services,
but they also are conducting themselves everyday in a
way that has a powerful impact on U.S. religious
society.
"The biggest dimension is actually not what happens
on Sunday morning, but when African immigrants
and every other type of immigrant goes about their
work and school life they interact with people and
express themselves by caring through prayer and
general concern," Gornik says. "There is a diffusion to
that. They are expressing their faith throughout every
fabric of their lives."