Millions of Americans are forsaking their church affiliations, leading to assumptions that the country will become increasingly secular and liberal. This trend mirrors what occurred in Northern and Western Europe in the 1960s, where the abandonment of traditional churches led to the rise of secularism and liberal values. Similarly, in the traditionally Catholic Northeast, a significant decline in church attendance resulted in these regions embracing liberalism and supporting abortion rights.
However, the reality is quite different. Rather than becoming more secular and liberal, the rural Republican regions of the United States have become more entrenched in Christian nationalism. Surprisingly, the decline in church attendance has strengthened their conservative values and political beliefs. This is exemplified by the recent wave of states banning gender-affirming care and the rise of politicians like Marjorie Taylor Greene, who proudly identify as Christian nationalists.
This pattern aligns with what happened in the Northeast. Those who stopped attending church in liberal states like Massachusetts and Connecticut retained their liberal beliefs even without the influence of their religious community. Similarly, conservative Christians in states like Alabama and Indiana remain conservative despite no longer being part of a congregation.
Interestingly, when people leave church, they often become more resolute in their political views. Contrary to the notion that churches promote hyper-politicization, they can actually serve as depolarizing institutions. Being part of a religious community fosters tolerance and often directs individuals towards charitable work and community outreach that transcends politics. Without this moderating force, extremism can flourish.
Christian nationalism, in particular, seems to attract numerous adherents who rarely attend church services. A recent survey indicated that only 54% of Christian nationalists and 42% of sympathizers with this ideology regularly attend church. Although higher than the general population’s church attendance rate, it still means that approximately half of Christian nationalists hardly ever go to church. Consequently, even as church attendance declines, Christian nationalism remains prevalent.
In their book “The Great Dechurching,” Jim Davis and Michael Graham explore how dechurched evangelicals, especially those who retain their evangelical Christian beliefs, remain staunch Republicans with conservative views. Other researchers have found that Christian nationalism may have an even stronger right-wing political influence on those who no longer attend church compared to those who do. This suggests that religious narratives about Christian nationhood can have potent political effects when detached from religious institutions.
This phenomenon may seem counterintuitive since one might assume that individuals derive their religious and political beliefs from their church. However, Davis and Graham’s research suggests a different dynamic. When people leave church, they typically do not become atheists or agnostics, nor do they necessarily identify as religious “nones.” Instead, many of them continue identifying as Christians and uphold theologically orthodox beliefs, maintaining their faith in Jesus and reverence for the Bible.
Without a church community, the nation’s political system often becomes their new religious domain, resulting in polarization. These individuals carry the moral and social values acquired from their church experience into the political sphere with great fervor. Those leaving church traditions that emphasize concern for the poor and marginalized tend to translate these values into socially liberal political positions. For instance, dechurched Christians from liberal mainline Protestant or Catholic backgrounds lean towards progressivism. This progression is evident in historically Catholic states like Massachusetts and Rhode Island, which have retained their Democratic leanings despite decreasing church attendance.
On the other hand, dechurched white evangelicals, highly concentrated in the South and rural Midwest, prioritize culture wars and individual autonomy when it comes to politics. This stance contradicts the official views of several mainline Protestant denominations and American Catholic bishops. These white evangelicals who no longer attend church continue to hold conservative views on race, social welfare, and restrictive abortion laws, while often being liberal or libertarian on personal liberty issues.
The reasons behind individuals identifying as Christians but not attending church are diverse. Some cite dissatisfaction with church options and the behavior of churchgoers, while many simply fall out of the habit of attending. The fast-paced nature of modern life, along with work obligations on Sundays, makes it challenging for some to regularly attend church.
Statistics from the Bureau of Labor Statistics indicate that on an average weekend day, 29% of the workforce is at work. This means that many individuals who identify as Christians will not be at church due to their job commitments. Consequently, a significant number of Americans who still identify as Christian no longer actively participate in church services. This trend, which began even before the disruptions of the COVID-19 pandemic, will undoubtedly shape the nation’s politics, challenging assumptions that the decline in church attendance would lead to the end of culture wars or a more secular society. Instead, the battle between rural Christian nationalism and the more liberal values of northern and coastal regions will likely persist.
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