The following is two excerpts from Christan Smith’s paper, “On ‘Moralistic Therapeutic Deism’ as U.S. Teenagers’ Actual, Tacit, De Facto Religious Faith, ” based on the research of sociologists Christian Smith and Melinda Lundquist Denton. I think one could read his paper and recognize that the bigger challenge for Christianity is not Secularism or other faiths, but an anemic, non-transformative version of our own faith. One could also make the argument that this is probably the dominant Christian faith worldwide, except perhaps in some non-pluralistic societies, or where REAL persecution of Christians is common. But that is conjectural.
“Namely, we suggest that the de facto dominant religion among contemporary teenagers in the United States is what we might call “Moralistic Therapeutic Deism.” The creed of this religion, as codified from what emerged from our interviews with U.S. teenagers, sounds something like this:
1. A God exists who created and orders the world and watches over human life on earth.
2. God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions.
3. The central goal of life is to be happy and to feel good about oneself.
4. God does not need to be particularly involved in one’s life except when he is needed to resolve a problem.
5. Good people go to heaven when they die.
… (I)t appears that only a minority of U.S. teenagers are naturally absorbing by osmosis the traditional substantive content and character of the religious traditions to which they claim to belong. For, it appears to us, another popular religious faith—Moralistic Therapeutic Deism—is colonizing many historical religious traditions and, almost without anyone noticing, converting believers in the old faiths to its alternative religious vision of divinely underwritten personal happiness and interpersonal niceness. Exactly how this process is affecting American Judaism and Mormonism we refrain from further commenting on, since these faiths and cultures are not our primary fields of expertise. Other more accomplished scholars in those areas will have to examine and evaluate these possibilities in greater depth. But we can say that we have come with some confidence to believe that a significant part of “Christianity” in the United States is actually only tenuously connected to the actual historical Christian tradition, but has rather substantially morphed into Christianity’s misbegotten step-cousin, Christian Moralistic Therapeutic Deism. This has happened in the minds and hearts of many individual believers and, it also appears, within the structures of at least some Christian organizations and institutions. The language—and therefore experience—of Trinity, holiness, sin, grace, justification, sanctification, church, Eucharist, and heaven and hell appear, among most Christian teenagers in the United States at the very least, to be being supplanted by the language of happiness, niceness, and an earned heavenly reward. It is not so much that Christianity in the United States is being secularized. Rather more subtly, either Christianity is at least degenerating into a pathetic version of itself or, more significantly, Christianity is actively being colonized and displaced by a quite different religious faith.”