The faith of Generation Z is a recent phenomenon. In the United States, at least, young people attend church more frequently than older generations. This change signals huge opportunities for the Church. However, the picture is far from complete.
Fresh data from the Barna Group reveals a generational shift: On average, Generation Z Christians (those born in the late 1990s and early 2000s) attend church 1.9 weekends per month, surpassing older generations, while Millennials (those born from the early 1980s to the mid-1990s) attend an average of 1.8 weekends per month. While this doesn’t indicate weekly attendance, it does suggest a growing interest in spirituality and Christian belonging among younger generations.
While young people attended church about once a month in 2020, by 2025 this figure had nearly doubled. Among older generations, attendance has declined steadily over the past 25 years. However, it should be noted that this resurgence of church attendance coexists with a rather fluid landscape of affiliation. Although the proportion of Americans identifying as Christian appears to have stabilised following a period of decline, age-related differences in religiosity persist, with younger individuals less likely to identify as Christian than their elders. Although there are some isolated signs of revitalisation (see the Asbury wave of 2023), young people continue to identify as less religious.
If the current trend continues, the future of Christianity in the US will be redefined under the influence of younger generations. The vitality of the church therefore depends on how successfully young people are encouraged to engage in spiritual growth.
These new trends are particularly relevant for church leaders, who face the major challenge of building a flexible yet effective strategy to connect people with each other and with God. This must take into account the fact that participation in church life is no longer a weekly occurrence. This awareness is likely to lead to changes in church programmes towards modularity, with each meeting having complete value, and the adoption of meeting points during the week. According to Barna researchers, this can be aided by digital tools.
Likes cannot replace encouragement
Statistics show that the pandemic has left behind a legacy that the church cannot ignore: hybrid models. In 2020, only 6% of regular attendees said their church was operating “as before”. The rest have learned to navigate between physical meetings and digital connections. Today, in 2025, the hybrid nature of meetings is part of everyday life. However, the essence remains the same: physical community cannot be replaced, but can be complemented to some extent.
Recent missiological and theological studies recommend adapting discipleship methods to train digitally native believers in their accustomed context. According to the Lausanne Movement, an interdenominational platform, churches need to make a concerted effort to mitigate the risk of a digital divide within their congregations. One way to achieve this is to provide training for leaders and members to develop the necessary skills for the effective use of digital media, ensuring that new tools are used in a way that is grounded in sound theological and ethical principles.
Window of opportunity
Research shows a decline in spiritual openness, from 46% among Gen Z teenagers to 28% among Gen Z adults. This suggests that the window of missionary opportunity may be closing sooner than expected. A 2023 study by Grey Matter Research & Infinity Concepts notes that nearly nine in ten evangelicals (87%) formed their beliefs before the age of 30. If the most profound decisions are made early, then the frontier of mission lies in the formative years.
This presents leaders with a strategic choice. If the majority of people follow Christ before the age of 30, then most evangelistic efforts and funding should perhaps be directed towards this age group. If we were to go strictly by statistics, the evangelistic efforts with the greatest potential impact appear to be on campuses, in high schools, and in youth discipleship groups, so the associated investments should follow, say researchers.
However, overprioritising young people could undermine intergenerational mentoring, which is important for a young generation said to value mentoring and authenticity in the faith community. When the budget strongly separates young people, there is a risk of creating a parallel ecosystem dominated by enthusiasm, but lacking integration into the wider church community. Maturing in faith requires formation alongside the rest of the community. It is also worth noting that the budget should be an extension of theology and that moral prioritisation sometimes requires more resources to be allocated to caring for the poor, sick, and marginalised. The topic under discussion is complex. This is precisely why debating it is all the more useful.
A balanced focus
It would be preferable for investments in young people, which will have long-term effects, to be made in a way that reflects the reality of the early formative period. This would prevent an imbalance in the church’s attention. Since nearly 87% of evangelicals form their beliefs before the age of 30, youth contexts, such as university networks and digital spaces, must become strategic mission fields. The difficulty that arises from this pertains to the missionary approach. However, researchers also have recommendations in this area. Lifeway Research suggests shifting the focus of youth involvement in the church from attendance (“spiritual consumerism”) to active participation (e.g. church service and goal-oriented mentoring) and asserts that small group studies and in-person mentoring can foster retention and spiritual maturity.
Clearly, simply attending church does not guarantee continued discipleship, so a personal impact must be intentionally pursued. Young people seek mentors who include them at their own pace; studies show that a mentoring environment gives young people a sense of belonging and meaning.
The mentor who speaks to Gen Z
Springtide Research suggests that leaders should focus less on the “symptoms of the younger generation”, i.e. the problems of this generation as perceived by leaders, and more on an accompanying presence. This approach gains relational authority through active listening, care, and transparency.
Researchers have proposed a model that is based on the observation that most of the decisions that people have to make between the ages of 18 and 30 are of major importance. During this period, young people must make decisions relating to education, relationships, and careers. Often, they lack access to a support network of trusted adults who can provide sound, responsible advice and encourage them to find their purpose. Studies show that young people with at least one mentor report a significantly higher sense of purpose than those who do not have access to a mentor when they need one.
In fact, availability is one of the concrete features of healthy mentoring, along with acknowledgement (“I see you”), support (an equal, non-hierarchical dynamic), challenge (stimulating critical thinking), inspiration (encouraging worthy ideals that transcend the boundaries of pragmatism), and accountability (cultivating clear expectations and honest feedback).
Christian-based companionship is deeply rooted in God’s decision to be “with” humanity. It represents the loyal presence that embodies God’s approach to salvation: incarnation. One of the most effective ways the Church can cultivate this companionship is through a resource already at our disposal.
A resource at hand
As a sanctuary in time, the Sabbath is a precious time for building relationships—with God, with our neighbours, and with ourselves. Therefore, perhaps the first step should be to revive the Sabbath School, rather than devising a new programme or an exciting event. This intergenerational Bible study group can be a place where young people feel seen, heard, valued, and empowered.
All the studies mentioned conclude that young people do not need their own “ghetto”, but rather integration and real roles in worship, service, and mission alongside believers of all ages. If the Sabbath is a place of encounter and the week is a field of discipleship, there will be healthy continuity between lived life and doctrine.
