What happened to mainline Protestantism?

By 1950, the Protestant Mainline held among its membership half (maybe more) of the American population. Today, it's less than 10 percent. What happened? First Things offers a long, socio-political explanation. A key excerpt:

The Episcopal Church used to be “larger percentagewise,” the current presiding bishop, Katharine Jefferts Schori, admitted to the New York Times at the end of 2006. “But Episcopalians tend to be better educated and tend to reproduce at lower rates than some other denominations. Roman Catholics and Mormons both have theological reasons for producing lots of children.” Episcopalians, she said, aren’t interested in replenishing their ranks by having children—indeed, “it’s probably the opposite. We encourage ­people to pay attention to the stewardship of the earth and not use more than their portion.” Applauding her parents’ decision to leave the Catholic Church and become Episcopalians when she was nine, Bishop Schori added, “I think my parents were looking for a place where wrestling with questions was encouraged rather than discouraged.”

Schori is by no means a radical, as such things are counted these days in the Episcopal Church—the home, after all, of V. Gene Robinson, the openly homosexual bishop of New Hampshire, and John Shelby Spong, the retired bishop of Newark, who has denied even the possibility of meaningful prayer. She seems, rather, a fairly typical liberal Protestant: a rentier, really, living off the income from the property her predecessors purchased, strolling at sunset along the strand as the great tide of the Mainline ebbs further out to sea.

To be saved, we need only to realize that God already loves us, just the way we are, Schori wrote in her 2006 book, A Wing and a Prayer. She’s not exactly wrong about God’s love, but, in Schori’s happy soteriology, such love demands from us no personal ­reformation, no individual guilt, no particular penance, and no precise dogma. All we have to do, to prove the redemption we already have, is support the political causes she approves. The mission of the church is to show forth God’s love by demanding inclusion and social justice. She often points to the United Nations as an example of God’s work in the world, and when she talks about the mission of the Episcopal Church, she typically identifies it with the U.N.’s Millennium Development Goals.

Her Yahweh, in other words, is a blend of Norman Vincent Peale and Dag Hammarskjöld

And this:

Look at the fury, for instance, with which environmentalists now attack any disputing of global warming. Such movements seek converts, not supporters, and they respond to objections the way religions respond to heretics and heathens. Each of them wants to be the great vocabulary by which the nation understands itself. Each of them wants to be the new American religion, standing as the third great prop of the nation: the moral vocabulary by which we know ourselves.

Just as religion is damaged when the churches see themselves as political movements, so politics is damaged when political platforms act as though they were religions. And perhaps more than merely damaged. Nazi Germany, the Soviet Union, the killing fields of Cambodia, the cultural revolution in China: We had terrible experiences in the twentieth century when political and economic theories succeeded in posing themselves as religions.

See my essay, Environmentalist religion explained.