As church attendance declines and the number of religiously unaffiliated individuals—often referred to as “nones”—grows, Emerson identifies a surprising trend: practicing Christians across various traditions are becoming more unified in their social and political views.
By Dr. Tim Orr
Michael Emerson’s article, “My Beautiful ‘Practicing’ Christians: As Churchgoers’ Numbers Shrink, Their Social Views Grow More Similar,” explores an intriguing shift within American Christianity. As church attendance declines and the number of religiously unaffiliated individuals—often referred to as “nones”—grows, Emerson identifies a surprising trend: practicing Christians across various traditions are becoming more unified in their social and political views. This group, which he defines as individuals who identify as Christian, attend church regularly, and consider their faith central to their lives, is displaying increasing alignment on issues like racial inequality, immigration, and voting behavior. Despite the diversity in Christian denominations, Emerson argues that this group's shared faith practices foster greater social and political cohesion.
One of Emerson’s key findings is the diminishing differences between traditionally distinct Christian groups, such as mainline Protestants and conservative Protestants, particularly in their explanations for racial inequality. He notes that these groups, which previously held markedly different views on issues like systemic injustice versus individual responsibility, have grown closer in their perspectives over the past two decades. Similarly, practicing Christians across racial and ethnic lines are aligning more closely in their voting patterns, with many leaning toward the Republican Party. This is most evident among white Christians and practicing Asian Christians, while African American Christians remain a notable exception. Emerson attributes these trends to the concentrated influence of actively practicing believers as the overall number of churchgoers shrinks, shifting the cultural and political center of American Christianity toward conservative Protestantism.
While Emerson’s findings are insightful, a gospel-centered perspective invites deeper reflection on these trends' theological and spiritual implications. The article provides a valuable sociological snapshot but misses opportunities to explore the transformative role of the gospel in shaping Christian unity, engaging cultural challenges, and transcending political affiliations. Let us unpack these areas in light of Scripture and the call to live as followers of Christ.
As practicing Christians grow more similar in their social and political views, the church must ask: Are these trends rooted in cultural conformity or faithful obedience to the gospel? Are we shaping our identities and actions around the good news of Christ, or are we allowing political and cultural forces to define us?
Emerson rightly notes that practicing Christians—those who regularly attend church and prioritize their faith—are becoming more unified in their social and political views. While this is an intriguing sociological trend, the article stops short of addressing the spiritual foundation for this unity. True Christian unity is not rooted in shared social or political views but in the gospel of Jesus Christ. As Paul writes in Galatians 3:28, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” This unity transcends cultural and political categories, calling Christians to prioritize their identity in Christ above all else.
By focusing on external markers of similarity, such as views on race, immigration, or political affiliation, the article risks conflating cultural alignment with gospel-centered transformation. Unity in the body of Christ is not a byproduct of societal trends but a supernatural work of the Holy Spirit. Any discussion of Christian unity that does not center on the gospel risks reducing faith to a sociological phenomenon rather than a spiritual reality.
Gospel-centeredness is vital in helping Christians avoid the religious trap of reducing faith to moralism or cultural conformity. The Apostle Paul warns in Galatians 1:6-9 about the dangers of embracing a distorted gospel, underscoring that any deviation from the true gospel of Christ leads to spiritual disorientation. A gospel-centered faith focuses on the transformative power of Christ’s work on the cross, emphasizing grace rather than human effort as the basis for salvation (Ephesians 2:8-9). When the gospel is at the center, Christians can discern and resist the subtle temptation to conform to societal or political norms that conflict with biblical truth. Michael Emerson’s observations about increasing social and political alignment among practicing Christians highlight the importance of ensuring this unity is rooted in the gospel rather than cultural or ideological trends. Without a gospel-centered foundation, even the most devout practices risk becoming external rituals, divorced from the heart-transforming relationship with Christ that true faith demands. As Jesus teaches in Matthew 23:23-28, the outward appearance of religion without an inward renewal leads to hypocrisy. A gospel-centered perspective compels believers to prioritize their identity in Christ, fostering genuine spiritual transformation and faithful obedience to God’s word.
The Trump election and the emerging polarity of religion, while significant in shaping cultural and political landscapes, do not negate the transformative power of a gospel-centered perspective. Instead, they underscore its necessity. The gospel offers a foundation that transcends political allegiances and cultural divisions, reminding Christians that their ultimate identity and mission are rooted in Christ, not transient societal trends. As Philippians 3:20 declares, "Our citizenship is in heaven," pointing believers to a kingdom vision that challenges partisan loyalties. The polarization seen in contemporary religious and political spheres can serve as an opportunity for the church to embody a countercultural witness of unity, grace, and truth grounded in the reconciling work of Jesus. Through this lens, the church can navigate the complexities of modern polarization with humility and a commitment to the gospel’s redemptive power.
Emerson’s observation about declining church attendance is important, but the article frames this decline primarily as a cultural shift rather than a spiritual challenge. From a gospel perspective, the decline in attendance should be a call to action for the church to recommit to its mission of making disciples (Matthew 28:19-20). The article notes that those who remain in church are becoming more cohesive. Still, it does not address how the church can engage with the growing number of people who identify as religious “nones” or who have become disillusioned with organized religion.
The gospel compels us to see the decline in attendance not as an inevitable trend but as an opportunity to share the hope of Christ with a world in desperate need of redemption. This involves more than political or cultural engagement; it requires the church to embody the love of Christ in tangible ways, demonstrating that the gospel offers answers to life’s deepest questions and challenges.
Emerson’s analysis of voting patterns among practicing Christians raises important questions about the relationship between faith and politics. However, from a gospel perspective, the growing alignment of practicing Christians with the Republican Party—or any political party—should prompt careful reflection. While it is natural for faith to influence political decisions, Christians must remember that their ultimate allegiance is to the kingdom of God, not any earthly government (Philippians 3:20). The gospel calls us to be ambassadors of Christ, advocating for justice, mercy, and truth in ways that reflect God’s character rather than partisan agendas.
The article’s focus on political trends risks overshadowing the church’s prophetic role in society. Christians are called to speak truth to power, defend the oppressed, and pursue righteousness, regardless of political affiliation. By emphasizing political alignment, the article misses an opportunity to explore how practicing Christians can transcend partisan divides to live out the values of the kingdom of God.
One of the strengths of Emerson’s article is its acknowledgment of shifting views on racial justice among practicing Christians. However, a gospel-centered critique would push this conversation further by highlighting the biblical mandate for racial reconciliation. The gospel not only addresses individual sin but also calls for the restoration of broken relationships and the dismantling of systems that perpetuate injustice. Ephesians 2:14 reminds us that Christ “has destroyed the barrier, the dividing wall of hostility,” making unity possible between people of all races and backgrounds.
While the article notes a narrowing gap in views on racial inequality, it does not explore how the gospel compels Christians to pursue reconciliation and justice actively. This is a missed opportunity to emphasize the church’s unique role in addressing racial divisions through the power of the gospel. True racial reconciliation requires more than agreement on societal factors; it demands a shared commitment to the transformative work of Christ.
Ultimately, Emerson’s article provides valuable insights into the changing landscape of American Christianity, but it leaves important gospel-centered questions unanswered. The gospel challenges Christians to live in a countercultural community prioritizing love, humility, and service over power, division, and self-interest. As we reflect on the trends Emerson describes, we must remember that the ultimate measure of our faithfulness is not how well we align with societal norms but how faithfully we follow Christ. In a time of cultural upheaval and declining church attendance, may the church recommit to proclaiming the gospel boldly, living it out authentically, and pointing others to the hope and unity found only in Jesus Christ.
Tim Orr is a scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, Imperial College London, the University of Tehran, Islamic College London, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.