Most of our participants had not chosen their worldview from ideologically neutral positions at all, but in reaction to Christianity. Not Islam. Not Buddhism. Christianity.
The mission and message of their churches were vague.
These students heard plenty of messages encouraging “social justice,” community involvement, and “being good,” but they seldom saw the relationship between that message, Jesus Christ, and the Bible. Listen to Stephanie, a student at Northwestern: “The connection between Jesus and a person’s life was not clear.” This is an incisive critique. She seems to have intuitively understood that the church does not exist simply to address social ills, but to proclaim the teachings of its founder, Jesus Christ, and their relevance to the world. Since Stephanie did not see that connection, she saw little incentive to stay. We would hear this again.
They felt their churches offered superficial answers to life’s difficult questions.
When our participants were asked what they found unconvincing about the Christian faith, they spoke of evolution vs. creation, sexuality, the reliability of the biblical text, Jesus as the only way, etc. Some had gone to church hoping to find answers to these questions. Others hoped to find answers to questions of personal significance, purpose, and ethics. Serious-minded, they often concluded that church services were largely shallow, harmless, and ultimately irrelevant. As Ben, an engineering major at the University of Texas, so bluntly put it: “I really started to get bored with church.”
They expressed their respect for those ministers who took the Bible seriously.
Following our 2010 debate in Billings, Montana, I asked Christopher Hitchens why he didn’t try to savage me on stage the way he had so many others. His reply was immediate and emphatic: “Because you believe it.” Without fail, our former church-attending students expressed similar feelings for those Christians who unashamedly embraced biblical teaching. Michael, a political science major at Dartmouth, told us that he is drawn to Christians like that, adding: “I really can’t consider a Christian a good, moral person if he isn’t trying to convert me.”As surprising as it may seem, this sentiment is not as unusual as you might think. It finds resonance in the well-publicized comments of Penn Jillette, the atheist illusionist and comedian: “I don’t respect people who don’t proselytize. I don’t respect that at all. If you believe that there’s a heaven and hell and people could be going to hell or not getting eternal life or whatever, and you think that it’s not really worth telling them this because it would make it socially awkward…. How much do you have to hate somebody to believe that everlasting life is possible and not tell them that?” Comments like these should cause every Christian to examine his conscience to see if he truly believes that Jesus is, as he claimed, “the way, the truth, and the life.”
Ages 14-17 were decisive.
One participant told us that she considered herself to be an atheist by the age of eight while another said that it was during his sophomore year of college that he de-converted, but these were the outliers. For most, the high school years were the time when they embraced unbelief.
The decision to embrace unbelief was often an emotional one.
With few exceptions, students would begin by telling us that they had become atheists for exclusively rational reasons. But as we listened it became clear that, for most, this was a deeply emotional transition as well. This phenomenon was most powerfully exhibited in Meredith. She explained in detail how her study of anthropology had led her to atheism. When the conversation turned to her family, however, she spoke of an emotionally abusive father: “It was when he died that I became an atheist,” she said.
I could see no obvious connection between her father’s death and her unbelief. Was it because she loved her abusive father — abused children often do love their parents — and she was angry with God for his death? “No,” Meredith explained. “I was terrified by the thought that he could still be alive somewhere.”
Rebecca, now a student at Clark University in Boston, bore similar childhood scars. When the state intervened and removed her from her home (her mother had attempted suicide), Rebecca prayed that God would let her return to her family. “He didn’t answer,” she said. “So I figured he must not be real.” After a moment’s reflection, she appended her remarks: “Either that, or maybe he is [real] and he’s just trying to teach me something.”
The internet factored heavily into their conversion to atheism.
When our participants were asked to cite key influences in their conversion to atheism– people, books, seminars, etc. — we expected to hear frequent references to the names of the “New Atheists.” We did not. Not once. Instead, we heard vague references to videos they had watched on YouTube or website forums.