In recent years, several events have been interpreted as signs of a possible Christian revival among young Americans. These include the extended prayer service at Asbury University in Kentucky in 2023, which attracted thousands of college students from across the United States and abroad. Other notable moments were celebrity conversions to Christianity by figures such as Shia LaBeouf and Russell Brand, and an increased interest in the Orthodox Church among young men seeking spiritual discipline.
A live debate titled “Does the West Need a Religious Revival?” hosted by The Free Press in 2025, along with coverage by major newspapers like The Washington Post and The Wall Street Journal, highlighted growing religious commitments among some Gen Z Catholics. The election of an American pope also led to speculation about a potential boost for Catholic practice in the U.S.
Despite these developments, sociologist Christian Smith argues that they do not indicate a widespread religious revival. Smith, who recently resigned from Notre Dame University over concerns about its Catholic identity, discussed these trends in his book “Why Religion Went Obsolete: The Demise of Traditional Faith in America.” He wrote:
“Some may hope that a post-Gen Z generation will in time revive traditional religion. But, at present, nothing on the sociological horizon indicates this is likely. Quite the opposite. Nothing in the 2010s or early 2020s fundamentally reversed any of the big forces of change let loose in the 1990s and 2000s. At some point the decline of religion will have to plateau, if for no other reason than that fewer religious people will be left to leave. But leveling off is not revival.”
Smith suggests that religious leaders should shift their focus away from programmatic changes and instead understand broader societal shifts affecting younger generations since the early 1990s. He notes that while secularization has not fully satisfied young people’s search for meaning—nor have materialism or consumerism—traditional religious practices also fail to meet their needs.
Young adults continue to seek spiritual experiences but sometimes turn to alternative movements or substances described as “re-enchantment.” Smith sees an urgent need for outreach but acknowledges challenges facing traditional institutions.
For American Catholics under age 45, Smith observes that church involvement no longer serves as a source of moral authority or community. Internal church debates often go unnoticed by this demographic. While digital tools like The Bible in a Year podcast and Hallow app are popular, there is little evidence they translate into increased participation in sacramental life.
Researchers have debated why millennials distanced themselves from organized religion. Factors cited include scandals within churches, changing cultural attitudes toward sexuality and marriage, and shifting beliefs about truth claims. However, according to Smith’s surveys, most former adherents pointed to personal reasons such as viewing religion as private rather than institutional, apathy or drifting away, and life obligations interfering with practice.
Broader social changes played a significant role as well. Millennials became highly educated—the most educated generation so far—which studies suggest contributed to declining religiosity within this group around 2020 when nearly 40% had undergraduate degrees. Academic exposure to postmodern ideas emphasizing individual expression further influenced attitudes toward faith.
Institutional distrust grew after events like September 11th and during economic downturns such as the 2008 financial crisis and COVID-19 pandemic fallout—periods marked by job losses and diminished financial prospects compared with previous generations.
The Catholic Church was not immune; public scandals led many to question its credibility as a moral institution.
Smith explains that technological advancements were not intended to disrupt religious life but nonetheless fostered online communities without traditional commitments while encouraging consumer habits and reducing attention spans.
He concludes that these cultural forces are now deeply embedded: “millennials, Gen Z, and Gen Alpha have been raised or will be raised with these as givens.” From his perspective: “what’s done is done.”
However, he offers one hopeful thought: “To borrow from a biblical parable, perhaps a season has come for traditional religion’s remaining seeds to fall into the ground and appear to die so that some much more fruitful life might be born.”
While recent events show continued interest among some Americans for traditional worship practices, lasting renewal may depend on how current believers engage those searching for meaning today.
