America's Religious Identity -- Boom, Shocks, and After-shocks (Part 1)

The 1950s saw one of the largest booms in religiosity that Americans have ever witnessed.  All you had to do was open the doors and the churches were full.  Liberal and conservative, Mainline, Catholic, Evangelical -- everyone was doing well.  And the key to success, interestingly enough, were the men returning home from the War.  Yes, it was the returning GI's and their wives, the so-called "Greatest Generation" that fueled this incredible spike in religious (and civic) involvement.   Robert Putnam and Dennis Campbell lay out this scenario in American Grace.

[T]he distinguishing features of the men now accompanying their wives to church were that they were mostly young fathers, mostly veterans, and mostly college-educated.  The postwar boom in church going was fueled above all by men who had survived the Great Depression as teenagers and World War II as grunts, and were now ready at last to settle into a normal life, with a steady job, a growing family, a new house, and a car, and respectable middle-class status.  Church going was an important emblem of that respectability. (American Grace, pp. 85-86).

Thus, between 1940 and 1960 church membership climbed from about 49% of the population to 69%.  My parents were part of this generation -- well, my father was in the war, my mother was still in her mid-teens when the war ended and the Baby Boom began.   During this period Mainline churches were out front, the bastions of religious respectability.  I remember growing up in the late 1960s and early 1970s in Klamath Falls, Oregon, and our Episcopal Church was full of families.  The Disciples of Christ, like many denominations, purchased land in new subdivisions and planted churches there, expecting them to boom.  Consider that, according to the authors, between 1945 and 1960, in inflation-adjusted dollars, church construction went up from about $26 million to $615 million dollars.  As the construction of churches expanded, people did come, at least for a time, but then as the 1960s set in things began to change.  A new generation came of age and they were looking for something else besides religious respectability.  But more about this "shock" generation in Part 2. 

What needs to be noted here is that this generation of joiners and builders, the men and women who provided the backbone for our religious institutions and "peopled" our churches with children, are passing from the scene, and they are being replaced by generations much less interested in sustaining religious institutions.  [To be continued]

America’s Decline in Church Attendance -- Sightings

Perhaps it's fitting that the Monday after I returned from a brief but immensely helpful Pastor's Conference, where Diana Butler Bass helped us wrestle with the complexities of life in America and the implications of that complexity for the churches, that Martin Marty would proffer a column on the decline of church attendance.  Things aren't as bad in the US as in Europe, but there are plenty of red flags on the field, warning us that things aren't getting better.  My congregation is making some strides, but not quickly.  So, what are the implications?  I think one of the important points made here is that congregations and denominations have an important role in carrying into the future the beliefs, the  practices, the values, the ethics of faith -- and that being "spiritual" can't do that job.  There is a value in institutions, for they alone have the strength to continue bearing the load.  I invite you to read Marty's Sightings column and offer your thoughts. 

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Sightings 9/26/2010

America’s Decline in Church Attendance

-- Martin E. Marty

Pope Benedict XVI has expressed grave concern over the decline of church participation in Western Europe. His trip to the UK last week provided opportunities for him to address it. Most commentators in religious and secular communications found almost nothing that he said or did which might help reverse the downward trends. The fact that large crowds appeared at several of his appearances did not impress them; throngs line up for popes as celebrities. I’ve asked after each of Pope John Paul’s travels, which often drew masses of young people: did his Pope-mobiled words and gestures, eloquent though they be, lead any young man to enter the seminary ranks with intention to become ordained? Did mass attendance swell a month or a year later? Maybe the answer is yes, but it’s hard to find evidence.

Observation of the North American scene and data gathered by many polling agencies provide a cause for separating this continent’s milder declines from the plot which defines Europe today. So sudden have been the marked trends showing disaffection that leaders have not internalized the evidence. Exceptions? Yes, for now, Latino/a Roman Catholics sign up enough to keep the Catholic rolls deceptively high, if only relatively. For now, some astute, market-oriented mega-churches keep prospering, though even among them opinion-pollers and people-counters see signs which prompt concern.

Those who do care and who set out to address the issue of decline begin in a state of alarm. I was recently on a panel with an official who knew all about weapons of mass destruction, from nukes to germ-warfare capsules. Someone asked, “Knowing all that, how do you sleep?” He answered, “I sleep like a baby—for fifteen minutes, and then I wake up crying.” But sleeping or crying does not help and will not help people who seek to address the issues signified in the trends.

Some graphs and paragraphs in Lovett H. Weems, Jr.’s Christian Century show that from 1994 to 2000, two of four studied mainline Protestant church bodies showed modest gains and two others saw only modest losses. But from 2001 to 2008 the “growing” United Methodist Church saw the greatest plunge (-17.86%), and its losses were almost matched in the other three. Disconcerting to church-growth experts was Weems’s note that in the earlier decade, greatest growth was among the largest local churches—but that in the more recent decade, the largest among them suffered most decline.

Some readers may wonder why in columns like this, which are to be about “public religion,” we talk about church and synagogue (etc.) attendance and participation--aren’t their institutions part of “private religion?” Emphatically no. They are the bearers of traditions, the living expositors of sacred texts, the tellers of stories, the troop-suppliers for voluntary activities, the shapers of values fought over in the political realms.

Why are they declining? Certainly not because a few atheists write best-sellers. I always look for the simplest causes, such as rejection of drab and conflicted congregations and denominations. Or changes in habits. I watch the ten thousands running past in Sunday marathons or heading to the kids’ soccer games and recall that their grandparents and parents kept the key weekend times and places open for sacred encounters. Oh, and “being spiritual” is not going to help keep the stories, the language of ethics, and the pool of volunteers thriving. Their disappearance has consequences.

References

Lovett H. Weems, Jr. “No Shows: The Decline in Worship Attendance.” The Christian Century, September 22, 2010.

Martin E. Marty's biography, current projects, publications, and contact information can be found at http://www.illuminos.com/.

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Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.