A new survey shows young men in America are becoming more religious and are now more likely than young women to say religion is “very important” in their lives.
Gallup’s latest polling data shows 42% of men aged 18 to 29 say religion is very important to them — up sharply from just 28% in 2022-2023. Young women held steady at around 29-30% during the same timeframe.
Young men also now match young women in church attendance, with 40% of young men reporting they attend services at least monthly.
Interestingly, Gallup’s data shows that the growth in church attendance is concentrated among Republicans.
Gallup writes,
Since 2022-2023, attendance has risen seven points among young Republican men, eight points among young Republican women and three points among young Democratic men. Only young Democratic women show little change.
Longer-term, however, attendance among young Republican men has been trending upward since 2018-2019, while young Democratic men’s attendance has generally declined. The recent increase in young Republican women’s attendance contrasts with no meaningful change among young Democratic women.
Gallup draws the odd conclusion from this that “political dynamics may be playing a role in religious changes among the nation’s young adults.” In other words, Gallup seems to suggest that becoming a “Republican” encourages people to go to church, but that’s probably not the case. Politics is downstream from culture, and people’s moral and religious convictions tend to guide their political opinions.
This is part of a broader trend we have been watching for a while now.
We have written before about the “quiet revival” taking place among young adults in America and abroad.
It’s good to see more young men and women turning to Christ and engaging with church.
Of course, as we have said before, it isn’t enough simply to own a Bible or show up at church. The Bible is meant to be read, learned, and followed, and church congregations help believers live out their faith in daily life. Being part of a local community of believers is an important part of discipleship. Church isn’t optional for Christians. It’s essential.
These numbers are a reminder of why that matters — and an encouragement to keep investing in the next generation of believers.
Hopefully this “quiet revival” is one that will continue to spread.
Articles appearing on this website are written with the aid of Family Council’s researchers and writers.
There is, however, ample evidence that these Zoomers are looking for meaning and willing to reconsider religion. Specifically, though these trends may not be large enough to be captured in statistics, there seems to be a growing interest in more rigorous forms of faith.
In a recent article in Tablet magazine, Ani Wilcenski, a Zoomer herself, examined this phenomenon. While acknowledging that Gen Z is less religious than previous generations, Wilcenski, researched those bucking that trend, including converts to Islam, Jews who are becoming more observant, Latin Mass Catholics, Orthodox Christians, and others who are joining stricter, more traditional religious groups.
According to Wilcenski, Gen Z has been raised with the “illusion of infinite horizons,” and grew up “without sturdy institutions or fulfilling rites of passage.” As a result, for this generation, “[e]verything—career, identity, relationships—unfolds as a series of self-directed experiments,” something that has been labeled “liquid modernity.” Sociologist Zygmunt Bauman coined that phrase to describe the experience of life as unstable and non-permanent, without fixed distinctions, and no foundation for cultivating identity.
The experience of “liquid modernity” is why, according to Wilcenski, the ideological capture of Gen Z has been so comprehensive. For example, nearly one-quarter of the generation identify as LGBTQ, up nearly 20 points from previous generations. Ideology gives the illusion of a solid cause and offers a purpose for life where otherwise there is none.
Of course, that is the role religion traditionally played in Western culture. As Wilcenski noted, the draw of religion is that it provides a firm source of virtue and belonging, focus, and a sense of permanence. That’s what the Zoomers who are exploring more demanding forms of faith are most likely seeking.
As Wilcenski put it,
These faiths don’t adapt to the age—they expect the age to conform to them. Their rituals inconvenience, their authorities override preference, their truths don’t negotiate. And in a society allergic to absolutes, that refusal to dilute themselves holds a powerful magnetism.
As an example, Wilcenski quoted a 23-year-old woman who explained her decision to join a Carmelite monastery in Plough magazine: “I figured if I was going to do something crazy for our Lord I might as well go all in.” Like Wilcenski, the Plough article noted that young women who join strict religious orders are committing to something stable and permanent.
According to Wilcenski, when the Gen Zers turning to religion offer reasons why, they
sound more like escapes from modern chaos than declarations of faith…. [T]heir newfound religiosity is less about belief than about orienting life around something ultimate—something greater than the self.
That, of course, also leaves them vulnerable to religious falsehoods. Remember, Wilcenski not only researched conversions to Christianity but also to conservative forms of Judaism and Islam. The desire to escape “liquid modernity” says nothing about the genuineness of any faith that follows. The same motivation can explain the growing number of young men who are embracing political extremism, from Antifa to white nationalism.
It has long been the case that laxer forms of religion have declined while more demanding forms have grown or at least declined more slowly. The divide within this segment of Gen Z seems to be even more pronounced. This group will not be interested in churches that accommodate themselves to American culture. The seeker-sensitive model will not work. It probably never has.
The Church must be countercultural, unapologetic about even the weird things we believe, and unafraid to ask for serious commitment from people. It needs to explore the depths of the Gospel; it must explain life and its meaning, including hard truths about the human condition, rather than offer only shallow therapeutic or pragmatic applications. A church that does this will not only be able to counter destructive ideologies vying for all generations but will also be able to offer meaning and stability to a generation that is looking for both.
Copyright 2026 by the Colson Center for Christian Worldview. Reprinted from BreakPoint.org with permission.
Years ago, before Epstein, the #MeToo movement, or even same-sex “marriage,” talk show host and Jewish theologian Dennis Prager wrote a fascinating article called “Judaism’s Sexual Revolution.” In it, he described how the pagan world was a sexual free-for-all that debased women and children in the service of male lust. Nearly every aspect of life was sexualized. The pagan gods engaged in no-holds-barred sex, and so did the people. As philosopher Martha Nussbaum, quoted by Prager, wrote, children and women were “very often treated interchangeably as [simple] objects of [male] desire.”
The very same awful treatment of God’s image bearers is on display again in the revelations emerging from the Epstein files. An incredible number of victims were trafficked and abused. An incredible number of evildoers were involved. A bunch of powerful people worked to keep it all hidden. That so much evil could have continued for so long staggers the imagination.
A remarkable difference today is that, unlike pre-Christian pagan societies, such behavior is considered evil rather than normal. That’s because the claim that God created sex only for a man and a woman in marriage was so revolutionary. As Prager wrote,
This revolution forced the sexual genie into the marital bottle. It ensured that sex no longer dominated society, it heightened male-female love and sexuality (and thereby almost alone created the possibility of love and eroticism within marriage), and it began the arduous task of elevating the status of women.
As Christianity, which shared the Genesis account of creation, grew and expanded in influence, it collided with Roman paganism, which also victimized women and children. Except for some in the elite class, Roman women were often treated worse than Roman cattle. Even upper-class women were little more than possessions, and when it came to sexuality, they were at their husband’s beck and call and could be disposed of at will.
Slave women, who were a full third of Rome’s female population, could expect beatings and rape. The “fortunate” ones were sold into prostitution. Unwanted girls were left to die of exposure.
Into that world came Christianity, specifically the writings of St. Paul. As historian Sarah Ruden wrote in her 2010 book, Paul Among the People, to call Paul an “oppressor of women,” as modern scholars do, could “hardly be more wrong.”:
It is profoundly ignorant to think of the Apostle Paul as a dour proto-Puritan descending upon happy-go-lucky pagan hippies, ordering them to stop having fun.” On the contrary, “Paul’s teachings on sexual purity and marriage were adopted as liberating in the pornographic, sexually exploitive Greco-Roman culture of the time . . .
Christianity “worked a cultural revolution,” Ruden wrote, “restraining and channeling the male Eros, elevating the status of both women and of the human body, and infusing marriage—and marital sexuality—with love.” In Ruden’s words, Christian ideas about marriage were “as different from anything before or since as the command to turn the other cheek.”
“No wonder,” Prager wrote, that the “improvement of the condition of women has only occurred in Western civilization.” It is also no wonder that biblical sexual morality was so despised by the ancient pagans in power. Not because it robbed them of “fun,” but because they could no longer rationalize their predations.
Of course, modern pagans also despise Christian sexual morality, but they are also forced to borrow from it as they condemn the kind of horrific treatment of women and children revealed in the Epstein files. The “uncomfortable truth about the Epstein accusations,” as Paul Anleitnerposted on X, is that…
We only find them morally reprehensible because of Christianity.
Before the spread of Christianity, “civilized” Greek and Roman elites openly flaunted underage s*x slaves. This was normal. Emperor Hadrian built an entire city in honor of his favorite boy. We’ve heard for decades that Christianity is a barrier to moral progress, but if you undercut the moral foundations of Christianity from the West, culture reverts back to pagan norms.
That is why it’s so tragic when Christians abandon the clear, life-giving vision of human sexuality that liberated the pagan world. Yet that’s what many have done, even thinking themselves “loving” and “tolerant” in the process. It is, in fact, cruel—not loving—to withhold truth from broken people in a confused culture.
And that is not our only betrayal. To protect churches, Christian institutions, and favored leaders, Christians have often turned a blind eye to, or even covered up abuse, harassment, or worse happening within. That’s a betrayal of people made in the image of God, as well as of the Truth that can set them—and us—free.
In other words, the correct response to our failure to live up to the biblical vision of human dignity is not to pat ourselves on the back for that vision. Rather, it is to confess our own hypocrisy and to repent of our own sins. No matter who is implicated in this horror, we should pray that, as Jesus said, “there is nothing hidden that will not be made manifest, nor is anything secret that will not be known and come to light.”
We should also pray that the long, continued, evil efforts to keep these files hidden will fail, and that God will bring justice that is long overdue. Finally, we should, as professor Paul deHart posted on X, “Thank God that pagan morality was overthrown.” If it had not been, there would be no movement to reveal this evil, punish the evildoers, and offer the victims justice.
Copyright 2026 by the Colson Center for Christian Worldview. Reprinted from BreakPoint.org with permission.
