Existence of God

While U.S. currency says “In God We Trust,” only half of U.S. adults have certainty about God’s existence.

When asked about their confidence in God’s existence, 50% say they know God exists and have no doubts, according to the latest General Social Survey (GSS). In 1993, 65% of Americans said they were certain God existed, and the percentage has been sliding down ever since.

Belief in God has particularly fallen among young adults. In 1993, 63% of 18- to 34-year-olds knew God existed with no doubts. Today, just 36% have the same confidence. Other age demographics have fallen, but not to the same extent. Belief in the divine among 35- to 49-year-olds is down to 49%. While the percentage of those 50 and older who have complete confidence in God’s existence remains higher than other age groups, it has dropped to 58%.

Belief in God among upper-class Americans has actually increased over the past two decades, from 49% to 53%. But it has declined in every other class designation. Middle-class belief is down from 62% in 1993 to 44%. Working-class belief has declined from 67% to 54%. And lower class belief has dropped from 75% to 57%.

Christianity is not [currently] declining in America. At the New York Times, journalist Lauren Jackson has been doing some searching, thorough reporting for a new series “Believing.” Apparently, 92 percent of Americans say “they hold a spiritual belief in a god, human souls or spirits, an afterlife, or something ‘beyond the natural world.’”

Jackson reasons that people haven’t found a satisfying alternative to religion. She reports that for the last few decades, much of the world has tried to go without God, a departure from most of recorded history. More than a billion people globally and about a third of Americans have tried to live without religion. Studies in recent years have offered insights into how that is going. The data doesn’t look good.

Actively religious people tend to report they are happier than people who don’t practice religion. Religious Americans are healthier, too. They are significantly less likely to be depressed or to die by suicide, alcoholism, cancer, cardiovascular illness, or other causes. In a long-term study, doctors at Harvard found that women who attended religious services once a week were 33 percent less likely to die prematurely than women who never attended. One researcher on the study said, that because “they had higher levels of social support, better health behaviors, and greater optimism about the future.”

Religiously affiliated Americans are more likely to feel gratitude (by 23 percentage points), spiritual peace (by 27 points), and “a deep sense of connection with humanity” (by 15 points) regularly than people without a religious affiliation.

Religion can’t just become another way to optimize your life. Some have tried. Jackson describes secular community gatherings with pop music, morality talks, free food — but “None of us became regulars.” Going for any reason other than faith itself leaves you with little reason to stick around.

In an issue of CT magazine, author Jordan Monge shares her journey from atheism to faith in Christ. She writes:

I don’t know when I first became a skeptic. It must have been around age 4, when my mother found me arguing with another child at a birthday party: “But how do you know what the Bible says is true?” By age 11, my atheism was widely known in my middle school and my Christian friends in high school avoided talking to me about religion because they anticipated that I would tear down their poorly constructed arguments. And I did.

Jordan arrived at Harvard in 2008 where she met another student, Joseph Porter, who wrote an essay for Harvard’s Christian journal defending God’s existence. Jordan critiqued the article and began a series of arguments with him. She had never met a Christian who could respond to her most basic questions, such as, “How does one understand the Bible’s contradictions?”

Joseph didn’t take the easy way out by replying “It takes faith.” Instead, he prodded Jordan on how inconsistent she was as an atheist who nonetheless believed in right and wrong as objective, universal categories.

Finding herself defenseless, Jordan took a seminar on metaphysics. By God’s providence her atheist professor assigned a paper by C. S. Lewis that resolved the Euthyphro dilemma, declaring, “God is not merely good, but goodness; goodness is not merely divine, but God.”

A Catholic friend gave her J. Budziszewski’s book Ask Me Anything, which included the Christian teaching that “love is a commitment of the will to the true good of the other person.” The Cross no longer seemed a grotesque symbol of divine sadism, but a remarkable act of love.

At the same time, Jordan had begun to read through the Bible and was confronted by her sin. She writes:

I was painfully arrogant, prone to fits of rage, unforgiving, unwaveringly selfish, and I had passed sexual boundaries that I’d promised I wouldn’t …. Yet I could do nothing to right these wrongs. The Cross looked like the answer to an incurable need. When I read the Crucifixion scene in the Book of John for the first time, I wept.

So, she plunged headlong into devouring books from many perspectives, but nothing compared to the rich tradition of Christian intellect. As she read the works of Augustine, Aquinas, Pascal, and Lewis, she knew that the only reasonable course of action was to believe in the death and resurrection of Jesus Christ.

If I wanted to continue forward in this investigation, I couldn’t let it be just an intellectual journey. Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31–32). I could know the truth only if I pursued obedience first.” I then committed my life to Christ by being baptized on Easter Sunday, 2009.

God revealed himself through Scripture, prayer, friendships, and the Christian tradition whenever I pursued him faithfully. I cannot say for certain where the journey ends, but I have committed to follow the way of Christ wherever it may lead. When confronted with the overwhelming body of evidence I encountered, when facing down the living God, it was the only rational course of action.

Editor’s Note: Jordan Monge is a writer, philosopher, and tutor. She is also a regular contributor to the magazine Fare Forward and for Christianity Today.

Only half of Americans now say they are sure God exists according to the General Social Survey, conducted by NORC, the research arm of the University of Chicago. Religious scholars consider NORC the gold standard of surveys on faith.

According to this 2022 survey, 50% of Americans say they’re unsure God is real; just under 50% say they’re positive God exists; and 34% say they never go to church—the highest level in 50 years. It’s still about a fifty-fifty world out there; but it’s tipping toward uncertainty.

If you look at years past, in comparison with years present, it seems America is hurtling toward secularism. In 2008, for example, 60% of those responding to this General Social Survey expressed certainty in the existence of God. At that rate—of 10% drops in belief in God every 15 years—all of America will be non-believing by the dawn of the next century.

Ryan Burge, is a political scientist at Eastern Illinois University who studies faith. He wrote that mainline Protestantism, the backbone of faith in many American communities, is “collapsing.” Since the 1970s, the share of Americans who identify with Protestant denominations has declined from nearly 1 in 3 to around 1 in 10.

Pastor Mark Clark was raised in a staunchly atheistic household but came to Christ once he became convinced of the power and soundness of Christianity. He writes:

I heard about Christianity for the first time at a summer camp when I was nine years old. I was fascinated by the concept of God. Not enough to get me to attend church or read a Bible but enough that I found myself going back to the camp every year and talking about God. Then I came home to a very different life: Stealing from cars, stores, and the purses of my friends’ mothers—to get money for drugs, partying, and everything else you do when you don’t have God in your life.

Mark began using drugs at eight years old and they became a regular part of his life by high school. Once he nearly died from an overdose, lying glassy-eyed in the street. His parents divorced when he was eight and he developed Tourette syndrome which later grew into obsessive-compulsive disorder.

My father was a classic deadbeat dad. He died of lung cancer when I was 15 and I never got to say goodbye to him. Sitting in that very lonely funeral home, pondering where exactly my father was, I asked myself: “What do I believe? About God, myself, heaven and hell? What do I believe about eternity and morality and my father? Where is he?”

When Mark was 17, he met Chris, a former drug dealer at his school, who had become a follower of Jesus. Mark was intrigued by his life and his passion for God. Chris challenged him to examine his doubts, read the Bible, pray, and think about what he believed about life and God.

I began to wrestle with the existence of God, with questions of suffering and evil and with the reliability of the Bible. I wrestled with the doctrine of hell and how God could allow my father to go to a place of everlasting torment. But the more I explored, the more I saw the emotional power and philosophical soundness of Christianity.

The year I met Chris, I gave my life to Christ and began a journey of total transformation. The most powerful catalyst was the Bible itself. I spent two years reading the Bible. I felt like I had been set free from all the shame, guilt, and powerlessness I had known growing up, and I was confident others would want that freedom too.

People often ask me where my passion for defending Christianity comes from. As a longtime doubter myself, I delight in showing other doubters that Christianity is real—historically verifiable, philosophically compelling, consistent with science, and full of satisfying answers to our deepest questions about life’s purpose.

For decades, scientist Sir Fred Hoyle pioneered research in astrophysics. He started his scientific career as a staunch atheist who saw no evidence of design in the universe. In his early years, he said, “Religion is but a desperate attempt to find an escape from the truly dreadful situation in which we find ourselves.”

But as his career went on, he discovered something that would rock his atheism—physicists call it “fine tuning.” Fine tuning refers to the discovery that many properties of the universe fall within extremely narrow and improbable ranges that turn out to be absolutely necessary for complex forms of life, or for any life at all. Hoyle’s contribution to the discovery of fine tuning began in the 1950s.

Eventually, Hoyle became convinced that some intelligence had orchestrated the precise balance of forces and factors in nature, to make the universe life permitting. He was overwhelmed by what he called “Cosmic coincidences.” As he put it in 1981:

A common sense interpretation of the facts suggests that a super intellect has monkeyed with physics, as well as with chemistry and biology, and that there are no blind forces we're speaking about in nature. The numbers one calculates from the facts seem to me so overwhelming as to put this conclusion, almost beyond question.”

Many contemporary atheists give the impression that faith and science are completely incompatible. For instance, atheist Steven Pinker says, “The findings of science imply that the belief systems of all the world's traditional religions and cultures … are factually mistaken.” In his book, The Atheist Guide to Reality, Alex Rosenberg writes, “Atheism is a demanding, rigorous, breathtaking grip on reality, one that has been vindicated beyond reasonable doubt. It’s called Science.”

But there are many other voices that would disagree with this view. For instance:

MIT professor Jing Kong, who grew up in China and became a Christian, says, "My research is only a platform for me to do God's work. His creation, the way he made this world, is very interesting. It’s amazing, really.”

Andrew Goslar, Oxford professor of applied ethnobiology, claims, “My coming to faith in Christ did not rest on one single issue … It was holistic a redefining of perspectives that came together through every aspect of my life.”

Cambridge professor of experimental physics, Russell Cowburn, expresses what dozens of leading scientists agree with, “Understanding more of science didn't make God’s role smaller. It allows us to see his creative activity in more detail.”

Brett McCracken writes in his book, The Wisdom Pyramid:

I live in Southern California, where climate-controlled houses and air-conditioned cars give us a measure of mastery over summer's triple-digit temperatures or winter's atmospheric river storms. But we can't escape nature completely. A mudslide washes away parts of Highway 1, making it impassable. The Santa Ana winds will blow, causing us to cough on the air that "tastes like a stubbed-out cigarette" as the poet Dana Gioia (aptly) says. Months of no rain crisp the Sonoran landscape, making it ripe for autumn wildfires. The weather doesn't ask for our opinion. Nature reminds us there is a world bigger than the one we've made.

A headline in the Los Angeles Times that sums it up well: "We may live in a post-truth era, but nature does not." Perhaps that's one of the reasons I've always loved nature—God's beautiful and terrifying creation. In a world where man thinks he is the measure of all things, nature begs to differ. There is a givenness to nature that is sanity in an insane world. It is there to sustain our lives, to be enjoyed, but also to challenge us, to put us in our place, and to impart to us wisdom—if we are willing to listen.

Possible Preaching Angle:

Scripture is our supreme and only infallible source of knowledge of God. But Scripture itself tells us that wisdom can be found in God's creation (Psa. 19:1-6; Rom. 1:19-20). Nature’s glory is not an end unto itself. It’s not a god to worship. It’s a prism and amplifier of God’s glory. It’s a theater, a canvas, a cathedral, but God is always at center stage.

An article in The Atlantic states that as a medical student Dr. Francis Collins found himself moving from agnostic to atheist. Collins said, “I would have challenged anybody who wanted to have some discussion about God. I would have asserted they were basically stuck in some past era of supernaturalism that is no longer necessary because science has eliminated the need for it.” But the time came as a third-year medical student when he found himself sitting at the bedside of people who had terrible illnesses that physicians were unable to help.

Dr. Collins went on to say:

Watching those individuals … at the end of their lives, I was trying to imagine what I would do in that circumstance. Many of these people were deeply committed to faith. I was unsettled to see how they approached the end of life. This was something that I personally was pretty terrified about. They had peace, and even a sort of sense of joyfulness that there was something beyond. It made me realize that I had never really gone beyond the most superficial consideration of whether God exists, or a serious consideration about what happens after you die.

Collins described one patient he had gotten pretty attached to:

She suffered from advanced cardiac disease, which included episodes of daily crushing chest pain. And yet she came through this all with remarkable peace and was very comfortable sharing the reason for that with me, namely her faith in Jesus. She looked at me in a quizzical way and said, “You know, doctor … You have listened to me talk about my faith, but you never say anything. What do you believe?” Just a very direct, very simple question, and it was like a thunderclap. That was the most important question I've ever been asked.

Collins later met a Methodist pastor, who “willingly tolerated my blasphemous questions and assured me that if God was real there would be answers.” It was this pastor who introduced Collins to the work of C.S. Lewis, starting with Mere Christianity.

“I realized … that most of my objections against faith were utterly simplistic. Here was an Oxford intellectual giant who had traveled the same path from atheism to faith, and had a way of describing why that made sense that was utterly disarming. It was also very upsetting. It was not the answer I was looking for.” And at age 27, Dr. Collins became a Christian.

In her book, Rebecca McLaughlin writes:

Describing the congruence he sees between science and his Christian faith, Nobel Prize–winning physicist William Phillips says:

“I see an orderly, beautiful universe in which nearly all physical phenomena can be understood from a few simple mathematical equations. I see a universe that, had it been constructed slightly differently, would never have given birth to stars and planets, let alone bacteria and people. And there is no good scientific reason for why the universe should not have been different. Many good scientists have concluded from these observations that an intelligent God must have chosen to create the universe with such beautiful, simple, and life-giving properties. Many other equally good scientists are nevertheless atheists. Both conclusions are positions of faith.”

Anna Merlan is an American journalist who specializes in politics and religion. In her book, Republic of Lies: American Conspiracy Theorists, she devotes a chapter to the psychology behind UFO conspiracies. Not just in the US, but globally:

… the intensity, depth, and breadth of the conversation about aliens throughout the world says something profound about human hopes. About our desire to not be alone in the universe. (About) our wish for some wise and mysterious force out there in the farthest reaches of space that is ready to show us the way. UFO enthusiasm coexists with a certain degree of New Age spirituality. There’s a sense that extraterrestrials don’t just exist. But that they will someday reveal to us … a better way to live, a higher state of being.

Merlan quotes astronomer and leading ufologist Jacques Vallée, who wrote: “The UFO mystery holds a mirror to our own fantasies. It expresses our secret longings for a wisdom that might come down from the stars in new, improved, easy-to-use packaging, to reveal the secrets of life and tell us, at long last, who we are.”

Physicist Sean Carroll is a professor at the California Institute of Technology. In an interview on NPR, he marvels at the breathtaking number of 100 billion stars in the Milky Way galaxy and the 100 billion galaxies in the observable universe. What amazes him more is that at the theoretical Big Bang, everything had to be just right. Just a few atoms out of place and there would have been no birth to the known universe. “It's a delicate arrangement. It's a clue that the early universe is not chosen randomly. There is something that made it that way. We would like to know what.”

Notice how Carroll can’t help implying that the universe looks like it was created. But Carroll is an atheist, so how does he explain the appearance of creation? He basically says, Yes, the universe looks really fine-tuned. As a matter of fact, it looks too fine-tuned and orderly. So it must not have been created. Here are his exact words:

There's something called the teleological argument (that intelligent design argues for the existence of a supernatural creator). This says that features of our universe, if they were very different, wouldn't have allowed for us human beings to exist. But (in) the early universe … the problem is not just it was quite orderly, but it was really way more orderly than it needed to be for us to be here … If you really want to make this argument that the universe is set up to allow for the existence of life or humanity or something like that, the early universe is overkill.

Possible Preaching Angles: If you’re determined not to believe in a Creator God, you can always find a reason to reject him.

In his book Star Struck: Seeing the Wonder of the Creator in the Cosmos, astronomy professor and committed Christian, David Hart Bradstreet writes:

Is God calling you to be a scientist? That's not for me to say. Just make sure you don't let anyone tell you that all scientists are "godless scientists." Godly scientists are everywhere, as a survey by the American Association for the Advancement of Science shows.

AAAS found that nearly 36 percent of scientists have no doubts about God's existence, 18 percent of scientists attended weekly religious services (compared with 20 percent of the rest of us), and 15 percent of scientists consider themselves very religious (compared with 19 percent of the general population).

Reflecting upon Paul’s words from 2 Corinthians 4:16-18, author/pastor Matthew McCullough asks, “How do we see what is invisible more clearly than what’s so painfully visible?” As an answer, he offers the following:

Paul’s argument reminds me of a negative-space portrait, where what is there is meant to draw attention to what is not there. What is visible helps you see what is invisible. Think of the FedEx logo, where the space between the E and X creates an arrow pointing forward. Or think of the NBC logo, where the pads of color outline the body of the famous peacock. It’s like Paul is saying, you want to see what is not visible? Look at what is visible. Pay attention to where it stops short, runs out, dries up. Trace the limits of what you can see, the transient things always passing away, and there you will start to see the shape of the invisible glory still to come.

At the 2016 Isaac Asimov Memorial Debate at the American Museum of Natural History, the question of whether or not the universe is a simulation was addressed.

Astrophysicist Neil deGrasse Tyson, who was hosting the debate, said that he thinks the likelihood of the universe being a simulation “may be very high.” But says he wouldn’t be surprised if we were to find out somehow that someone else is responsible for our universe.

Tyson uses a thought experiment to imagine a life form that’s as much smarter than us as we are than dogs, chimps, or other terrestrial mammals. “What would we look like to them? We would be drooling, blithering idiots in their presence,” he says. Whatever that being is, it very well might be able to create a simulation of a universe.

Tyson goes on to say, “And if that’s the case, it is easy for me to imagine that everything in our lives is just the creation of some other entity for their entertainment,” Tyson says. “I’m saying, the day we learn that it is true, I will be the only one in the room saying, I’m not surprised.”

Albert Mohler, commenting on this article states, “So a man who denies the very possibility of the divine creation of the cosmos is here willing to entertain in public the idea that some higher species has merely created the entire cosmos as a simulation for that being’s own entertainment.”

Humans are surrounded by evidence for God. This may explain why young children in every culture have a concept of God. Psychologist Paul Bloom at Yale University reports that “when children are directly asked about the origin of animals and people, they tend to prefer explanations that involve an intentional creator, even if the adults who raised them do not.” In other words, children tend to hold a concept of God even if their parents are atheists. Psychologist Justin Barrett at Oxford University reports similar findings.

Scientific evidence has shown that “built into the natural development of children’s minds [is] a predisposition to see the natural world as designed and purposeful and that some kind of intelligent being is behind that purpose.” Even if a group of children were put “on an island and they raised themselves,” Barrett adds, “I think they would believe in God.” “It appears that we have to be educated out of the knowledge of God by secular schools and media."

Christians have joyful, stirring songs that celebrate the wonder of our relation with God. This is especially true during the Christmas season with songs such as the spine-tingling Handel’s Messiah. In contrast to this, in 2011 comedian Steve Martin performed a song on The Late Show with David Letterman that he called “the entire atheist hymnal” (on one page of paper). He called it: “Atheists Don’t Have No Songs.”

Christians have their hymns and pages,
Hava Nagila’s for the Jews,
Baptists have the rock of ages,
Atheists just sing the blues.

Romantics play Claire de Lune,
Born agains sing “He is risen,”
But no one ever wrote a tune,
For godless existentialism.

For Atheists there’s no good news.
They’ll never sing a song of faith.
In their songs they have one rule:
The “he” is always lowercase.

Of course, his humor is meant to entertain us—and does. But what a contrast to a piece of music that moves hearts and masses across the board. Handel’s Messiah is arguably one of the most mellifluous expressions of Christian doctrine ever produced.

In fact, I think it makes all the sense in the world that both inexplicable tears and profound joy accompany the words and sounds of Handel’s Messiah. For this Messiah brings with him an invitation unlike any other: Come and see the Father, the Creator, the Good, the True, and the Beautiful. Come and see the Light, and the Overcomer of darkness, the One who wept at the grave of a friend, and the one who collects our tears in his bottle even before he will dry every eye. Christians, let’s sing our songs!

Are Americans becoming less religious? It depends on what you mean by "religious." According to an article in the New York Times, there's plenty of evidence to suggest that the "religious mind" is still very much alive. The article notes:

Consider that roughly 30 percent of Americans report they have felt in contact with someone who has died. Nearly 20 percent believe they have been in the presence of a ghost. About one-third of Americans believe that ghosts exist and can interact with and harm humans; around two-thirds hold supernatural or paranormal beliefs of some kind, including beliefs in reincarnation, spiritual energy and psychic powers.

These numbers are much higher than they were in previous decades, when more people reported being highly religious. People who do not frequently attend church are twice as likely to believe in ghosts as those who are regular churchgoers. The less religious people are, the more likely they are to endorse empirically unsupported ideas about U.F.O.s, intelligent aliens monitoring the lives of humans and related conspiracies about a government cover-up of these phenomena.

Sofia Cavaletti is a researcher who has pioneered the study of spirituality in young children. She finds that children often have an amazing perception that far surpasses what they've already been taught. One three-year-old girl, raised in an atheistic family with no church contact at all, no Bible in the home, asked her father, "Where did the world come from?" He answered her in strictly naturalistic, scientific terms. Then he added, "There are some people who say that all this comes from a very powerful being, and they call him God." At this, the little girl started dancing around the room with joy as she said, "I knew what you told me wasn't true—it's him, it's him!"

Similarly, the author Anne Lamott was raised by her dad to be a devout atheist—all the children in her family had to agree to a contract to that effect when they were two or three years old—but she started backsliding into faith at an early age. "Even when I was a child I knew that when I said 'Hello,' someone heard."