Millennials and Religion
Abstract
This essay explores the causes and effects of declining millennial participation in the Church of Jesus Christ of Latter-day Saints (LDS Church) within the larger context of changing religious engagement across Christianity. Using data from Pew Research Center, PRRI, and BYU, the discussion highlights two linked forces—a culture of transparency and evolving social patterns—that influence generational faith behavior. Behavioral and psychological frameworks, including reinforcement theory (Skinner, 1953; Bandura, 1977) and Haidt and Lukianoff’s (2018) research on emotional culture, explain why personal authenticity has become a key moral standard. However, the essay also argues that these behavioral shifts, while adaptive, have not improved well-being: increasing mental health problems, suicides, and social fragmentation show that excessive individualism can weaken community stability. Millennial disaffiliation, therefore, is both an adaptation and a warning—a response to institutional rigidity and a reflection of societal reward systems that promote autonomy over interdependence. Ultimately, this generational change challenges the LDS Church—and organized religion overall—to find a balance between personal meaning and the fundamental human need for belonging and shared moral values that ground communities.
Section I: Introduction
Religious participation among millennials has declined sharply across the Christian spectrum in recent decades. Surveys by the Pew Research Center (2023) and the Public Religion Research Institute (PRRI, 2022) show that younger adults are increasingly leaving organized religion and identifying as “spiritual but not religious.” This shift impacts nearly all denominations, including Catholic, Protestant, evangelical, and Latter-day Saint (LDS) communities. Within The Church of Jesus Christ of Latter-day Saints, this trend is significant because the faith has traditionally emphasized collective identity, lifelong commitment, and a moral structure rooted in shared tradition.
Scholars have offered various explanations for this generational change. Some attribute it to informational causes—greater access to church history and modern critique—while others focus on psychological and social shifts related to development and reinforcement patterns. Research from Brigham Young University and other sources suggests that millennials are maturing later and exploring their identities within a culture that values emotional authenticity and self-validation (Albrecht & Cornwall, 2020; Haidt & Lukianoff, 2018). From a behavioral perspective, these patterns modify fundamental reward systems: individual expression and peer approval now provide stronger reinforcement than loyalty to institutions or communal obedience (Skinner, 1953; Bandura, 1977).
Meanwhile, modern society displays signs of emotional distress—rising rates of suicide and depression, higher divorce rates, and smaller social networks—indicating that independence and self-focus may not lead to greater well-being (CDC, 2023; Twenge, 2019). Therefore, the decline in millennial religious participation is not just about information or disbelief but also about competing behavioral incentives in a culture increasingly disconnected from stable moral and social frameworks.
This essay explores the causes and consequences of millennial withdrawal from the LDS Church, integrating historical, behavioral, and cultural perspectives. It investigates how access to information, generational psychology, and changing reinforcement patterns intersect to influence faith, belonging, and meaning in twenty-first-century Christianity.
Section II: Historical and Informational Causes
The phenomenon of millennial disaffiliation from the LDS Church is linked to a larger change in access to information and understanding of history. The internet has transformed how young members learn about doctrine and church history. While older generations mostly relied on Sunday lessons or official publications, millennials have grown up exposed to digital transparency.
They can freely explore church archives, academic studies, and online discussions that analyze early LDS history in great detail. Important issues—such as the translation of the Book of Mormon, plural marriage among the founders, and the priesthood restriction on Black members—are debated across platforms outside of official church control (Phillips, 2018; Riess, 2019). For many, discovering contradictions between official stories and independent research causes strong feelings of betrayal. This crisis of trust reflects what Haidt and Lukianoff (2018) describe as a key pattern in emotional development.
When individuals have been shielded from discomfort, they may experience exposure to conflicting ideas as a moral or emotional injury rather than an invitation to inquiry.
In behavioral terms, avoiding discomfort becomes rewarding—the relief from withdrawal strengthens future avoidance. Millennials, influenced by constant digital feedback and a culture that values self-esteem and acceptance, often react strongly when sacred history diverges from the simplified stories of their childhood. The informational challenge interacts with learned behavioral responses, increasing the emotional difficulty of facing contradiction.
Still, access to new information alone rarely destroys faith. Studies by Albrecht and Cornwall (2020) and Dehlin and Park (2017) show that its destabilizing effect appears when new knowledge conflicts with restrictive conditions that discourage open questioning. In supportive environments, where curiosity is encouraged, unsettling information can lead to a deeper reconstruction of beliefs rather than withdrawal.
Unfortunately, many LDS millennials experience subtle social penalties—silence, reduced trust, or moral judgment—when they express doubts about church history or social issues. As a result, the link between access to information and emotional learning creates a strong feedback loop.
The same factors affecting other Christian traditions—such as historical exposure, increased pluralism, and rapid communication—also influence the LDS community. However, because Latter-day Saint culture emphasizes prophetic authority and a unified narrative, the emotional impact of conflicting information is especially intense.
Hence, while historical transparency is intellectually valuable, it often serves as a behavioral catalyst that initiates a broader reevaluation of identity, loyalty, and belief among LDS millennials.
Section III: Identity, Authenticity, and Generational Values
Beyond access to information, a deeper factor influencing millennial disaffiliation from the LDS Church is the cultural and psychological shifts that shape identity development. Millennials tend to define authenticity through personal experience and emotional coherence rather than institutional authority—a pattern consistent across Christian denominations.
Pew Research Center’s (2023) Religion and Generational Change report shows that young adults are more likely to trust subjective spiritual experience over prescribed doctrine. This inversion of authority changes how belief is constructed: faith is not inherited as much as validated through personal resonance.
Within the LDS framework, this generational attitude creates tension. The church has historically measured spiritual fidelity through outward commitment—missionary service, temple marriage, and adherence to moral codes—each designed to anchor identity in collective belonging. However, as BYU researchers Albrecht and Cornwall (2020) observed, millennials and Generation Z individuals enter adulthood later and prioritize self-exploration before forming permanent affiliations.
Many postpone milestones that traditionally cemented LDS participation, such as marriage and childbearing, delaying the institutional reinforcement of belief. This “extended adolescence” dislocates them from the community rhythms that once made religious life habitual.
Building on the ideas of Haidt and Lukianoff (2018), many psychologists observe that today’s culture highly values emotional validation, which can make people more sensitive to mental or moral conflicts. When church teachings seem to conflict with personal beliefs—especially on topics like gender roles or LGBTQ inclusion—millennials often experience a strong sense of inner struggle.
Instead of enduring ongoing dissonance, many resolve this discomfort by redefining their belief boundaries or withdrawing from organized religion altogether. The Pew data suggest that this independence is viewed not as rebellion but as a moral duty: being “true to oneself” replaces obedience as the main ethical guide.
Research from Pew (2023) and Riess (2019) indicates that millennials, although often uncertain about career, relationships, and long-term identity, see authenticity as a sign of integrity. Behavioral science provides another perspective on why millennials are increasingly distancing themselves from the LDS Church. Classic learning theory highlights that people tend to repeat behaviors that are rewarded and avoid those that are not reinforced or cause discomfort (Skinner, 1953). For earlier generations, consistent reinforcement came from family approval, community praise, and the sense of belonging that came with active participation.
Millennials, however, live in a cultural environment where competing rewards—social media feedback, peer acceptance, and the gratification of personal autonomy—offer more immediate rewards.
When expressions of doubt or unconventional views are met with disapproval in church contexts, negative reinforcement can lead to withdrawal. At the same time, external groups often affirm authenticity and support the questioning process. Observational learning further reinforces this pattern: seeing peers or influencers model independence strengthens similar behavior (Bandura, 1977).
Over time, these feedback cycles shape how beliefs are expressed, reinforcing behaviors that emphasize authenticity and self-determination as psychologically and morally sound. This generation’s ongoing quest for self—driven by social media culture and increased psychological awareness—creates conflict with institutions that prioritize conformity and authority. When individuals are still developing their identities, strict belief systems can feel too early or limiting.
Many millennials, therefore, see spiritual independence as essential to psychological health, equating personal truth with moral courage. This emotional reasoning reflects what Haidt and Lukianoff (2018) describe as the cultural myth that feelings determine truth. When personal emotion is treated as moral evidence, discomfort becomes a verdict rather than a signal for thoughtful reflection. In religious contexts, this mindset can make tension or disagreement with doctrine seem like proof that the institution is harmful or inauthentic.
When personal emotion is considered moral evidence, discomfort becomes a judgment instead of an invitation to thoughtful consideration. Millennials, reinforced by digital environments that reward quick responses and validation, often interpret negative emotions as signs that their beliefs or surroundings are flawed rather than opportunities for deeper examination. Behaviorally, this pattern promotes avoidance: emotional relief from leaving a challenging faith environment reinforces withdrawal rather than adaptation.
When personal emotion is considered moral evidence, discomfort becomes a judgment instead of an invitation to thoughtful consideration.
Over time, the habit of using emotion as moral guidance shifts how commitment functions, moving moral authority from shared principles to individual feelings. Paradoxically, their struggle to define identity strengthens their attachment to self-determination: doubt becomes evidence of honesty rather than weakness. In this context, leaving or changing one’s faith is less an act of rebellion and more a demonstration of moral consistency—an effort to align outward behavior with inner conviction.
These dynamics help explain why some millennials “question their convictions rather than their doubts.” For earlier generations, doubt was more of a catalyst for research, prayer, pondering, discovery, and discussion than a weakness. For many young adults today, it is a perceived but necessary step toward honesty and self-understanding.
For earlier generations, doubt was more of a catalyst for research, prayer, pondering, discovery, and discussion than a weakness.
However, the behavioral environment that fosters this mindset may also have unintended social costs. Identity exploration, emotional validation, and delayed adulthood are not necessarily opposed to faith traditions—they can deepen personal insight—but when separated from stable community structures, they may weaken resilience and collective responsibility.
Recent social indicators highlight this tension: rising rates of suicide, depression, substance abuse, and fractured families suggest that relentless individualism does not always lead to healthier development (Centers for Disease Control and Prevention [CDC], 2023; Twenge, 2019).
From a behavioral standpoint, a culture that rewards autonomy without equally reinforcing mutual obligation may inadvertently reinforce isolation and anxiety.
Thus, spiritual independence may sometimes reflect adaptive responses to a maladaptive environment. The decline in institutional participation, then, should be read not as a sign of maturation beyond religion, but as a symptom of a broader societal imbalance—where the rewards of self-expression have outpaced those of shared moral frameworks and enduring relationships.
Millennial Participation and Retention in the LDS Church
Quantitative research confirms a notable decline in Latter-day Saint membership and activity among younger generations, paralleling broader trends in Christianity. While The Church of Jesus Christ of Latter-day Saints continues to report modest global growth, its retention and participation among millennials in North America appear to be in decline.
Pew Research Center (2015, 2023) data show that approximately 36% of individuals raised LDS eventually disaffiliate, resulting in a retention rate of nearly 64%—once among the highest among Christians in the United States. However, surveys indicate that retention among millennials specifically averages only 50–55%, representing a drop of more than ten percentage points from their parents’ generation.
Jana Riess’s (2019) study, The Next Mormons, offers more detailed insight: 52% of millennials raised in the faith remain active, compared to 62% of Generation X and 70% of Baby Boomers. These figures align with church activity analyses by demographers at the Cumorah Foundation, who estimate a current younger-member activity rate near 35%. Meanwhile, total membership continues to grow slightly through global conversions, masking domestic declines.
This generational divide resembles broader U.S. trends—PRRI (2022) reports that 44% of Americans under 30 identify as religiously unaffiliated, suggesting that LDS retention challenges mirror a nationwide reconfiguration of religious identity. Nonetheless, because LDS culture traditionally connects belief to community participation, these numerical shifts carry more visible social consequences than in less structured Christian denominations.
Data Summary
Baby Boomer
- % Active = ~70%
- % Disaffiliated = ~30%
Generation X
- % Active = ~62%
- % Disaffiliated = ~38%
Millenials
- % Active = ~52-55%
- % Disaffiliated = ~45-48%
US Religious (all faiths)
- % Active = N/A
- % Disaffiliated = ~44%
Expanded Data Analysis: Comparative and Interpretive Context
The generational patterns in LDS millennial retention show a major change in American religiosity. When compared with data from Catholic, evangelical, and mainline Protestant groups, LDS numbers reveal both common challenges and unique pressures. For example, Pew Research Center (2023) found that among U.S. millennials raised Christian, only about 56% still identify with any church, down from nearly 80% among Baby Boomers.
This national statistic closely aligns with Riess’s (2019) finding of just over 50% LDS millennial retention, suggesting that the Latter-day Saint experience is similar to a broader cross-denominational trend rather than an isolated case.
In contrast, LDS membership is binary: one is either “in” or “out.” This dichotomy makes millennial disengagement statistically comparable to that of other Christian bodies, yet sociologically more visible within the Latter-day Saint community.
However, unique LDS traits—such as centralized leadership and high expectations of conformity—may increase the perception of generational decline. In Catholicism and mainline Protestantism, belonging can be cultural or nominal, allowing disaffiliated individuals to still take part in community traditions.
Data from the Cumorah Foundation and demographic studies by David G. Stewart and Matt Martinich (2020) add another layer. While global membership has exceeded 17 million, they estimate that actual participation in North America is around 35–40%, with notably low activity among young single adults. Meanwhile, missionary numbers and institute enrollment have leveled off despite population growth. The pattern reflects broader American Christianity, where institutions struggle more to turn youth engagement into lasting adult loyalty.
Sociologists interpret this not as mass apostasy but as a realignment of religious socialization—a change in how emerging adults relate to spirituality, authority, and belonging. Quantitative indicators, therefore, serve less as signs of failure and more as proof of an evolving connection with organized faith.
Traditional LDS life milestones—missionary service, temple marriage, and early parenthood—historically emphasized stability and social belonging in early adulthood. Their decline among millennials correlates with a weakening of intergenerational mentorship and institutional participation (Riess, 2019).
Section IV: Cultural and Social Implications
The social consequences of millennial disaffiliation from the LDS Church go well beyond declining participation; they indicate a cultural shift in how younger generations develop and maintain religious identity. Millennials’ departure from organized religion—similar to trends seen in Catholic, Protestant, and evangelical groups—highlights the increasing importance of self-directed morality over collective obedience (Pew Research Center, 2023). For the LDS Church, whose structure relies on shared commitment and obedience to hierarchical authority, this change has significant implications.
Many wards experience smaller congregations of young families, while digital communities increasingly replace in-person worship and discussion (Stewart & Martinich, 2020). This trend parallels what Haidt and Lukianoff (2018) describe as a culture of psychological individualism, where meaning and identity are pursued through personalized experiences rather than institutional conformity.
Digital media not only provides access to controversial historical information but also promotes alternative spiritual communities. YouTube channels, Reddit forums, and podcasts hosted by nuanced believers or former members create spaces for questioning that combine therapy, philosophy, and theology. These platforms often offer validation and connection for those who feel alienated, further shifting authority away from church leaders toward peer-based narratives.
While such online discussions can help manage doubt, they also speed up de-institutionalization, redefining “church” as an evolving network rather than a physical congregation.
Meanwhile, cultural divisions over gender roles, sexuality, and moral issues like abortion continue to deepen generational gaps. Younger Latter‑day Saints often push for equality and personal freedom in ways that challenge traditional doctrine (PRRI, 2022). When personal conscience or social feelings conflict with church teachings, many prioritize empathy and authenticity as higher moral guides.
However, this can conceal an essential truth about Christian discipleship: feelings and social approval are not reliable substitutes for divine law or enduring moral principles. Biblical teachings consistently call believers to actions—such as chastity, sanctity of life, and covenantal responsibility—that may conflict with mainstream cultural norms (Romans 1:26‑27; 1 Corinthians 6:9‑11; Psalm 139:13‑16).
Online communities often dismiss these principles as outdated, yet their consistency over centuries reflects a moral framework rooted in divine, not emotional, foundations. True Christ-like compassion, then, does not support every social trend but seeks to love others while upholding scriptural standards of truth, accountability, and grace.
In summary, technological democratization, evolving moral frameworks, and shifting patterns of adulthood converge to reshape how millennials interact with faith. The LDS Church thus faces not a simple decline but a transition toward decentralized forms of spirituality where individual choices, digital communion, and plural moral reasoning redefine the boundaries of religious life.
Feelings and social approval are not reliable substitutes for divine law or enduring moral principles.
Section V: Conclusion
Millennial withdrawal from The Church of Jesus Christ of Latter-day Saints reflects a wide intersection of behavioral, informational, and cultural trends that are transforming modern faith. While institutional decline can be measured through decreasing participation and retention rates, this trend isn't simply a loss of belief. Instead, it shows how changing social supports and emotional conditioning impact spiritual commitment. In a digital era where autonomy and affirmation are highly valued, traditional systems that emphasize submission and community provide fewer psychological incentives to maintain involvement (Skinner, 1953; Bandura, 1977).
The availability of information and the culture of self-definition have unlocked new avenues for spiritual exploration, but they have also contributed to widespread social strain. Rising levels of loneliness, suicide, and relational instability suggest that freedom alone does not ensure well-being (CDC, 2023; Twenge, 2019). Behavioral science helps explain this paradox:
A society that continually rewards personal independence while neglecting collective responsibility weakens the very bonds required for resilience and shared meaning.
For the LDS Church and organized religion broadly, the challenge is to rebuild reinforcement patterns that make faith both intellectually honest and emotionally supportive. Promoting open inquiry, restoring community reciprocity, and incorporating compassion and empathy into principle-based doctrine can reconnect moral growth with social support, rather than isolation.
Millennial disaffiliation is therefore not only a moment of loss but also a sign of adaptation—a signal that longstanding traditions must evolve to fit the behavioral realities of a generation seeking both authenticity and belonging.
References
Albrecht, S., & Cornwall, M. (2020). Religious identity and the generations. Brigham Young University Religious Studies Center.
Bandura, A. (1977). Social learning theory. Prentice‑Hall.
Centers for Disease Control and Prevention. (2023). Suicide and self-harm prevention data and statistics. U.S. Department of Health and Human Services.
Dehlin, J., & Park, J. (2017). Understanding Mormon disaffiliation. Journal of Religion and Society, 19(1), 1–22.
Haidt, J., & Lukianoff, G. (2018). The coddling of the American mind: How good intentions and bad ideas are setting up a generation for failure. Penguin Press.
Phillips, R. (2018). Faith and doubt among Latter-day Saints. University of Utah Press.
Pew Research Center. (2023). Religion and generational change in the United States. https://www.pewresearch.org
Public Religion Research Institute (PRRI). (2022). Religion and generational change in the U.S. https://www.prri.org
Riess, J. (2019). The next Mormons: How millennials are changing the LDS Church. Oxford University Press.
Skinner, B. F. (1953). Science and human behavior. Macmillan.
Stewart, D. G., & Martinich, M. (2020). Latter-day Saint growth and activity trends. Cumorah Foundation.
Disclaimer
This material is not an official Church publication and does not represent the doctrines, policies, or teachings of The Church of Jesus Christ of Latter-day Saints. All views expressed are the author's alone. Readers should consult official Church resources for authoritative guidance. The author and publisher disclaim liability for reliance on this material.