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A week has passed since the historic weekend of Easter Sunday. During that time, Vice President J.D. Vance announced an upcoming book about his faith journey, which led to his entrance into the Roman Catholic Church.
All throughout the nation, dioceses of the Catholic Church reported record numbers of new Catholics this past Easter weekend. Similarly, the Orthodox tradition (e.g., Greek and Russian) is experiencing rapid growth, particularly in the United States. A 2022 article reported findings correlated with masculinity and traditional tenets that motivated the entrance. This is something we are seeing more and more.
In a Gospel Coalition article, Trevin Wax sought to respond to some of these statistics, noting that “nominal Christianity is a turn-off, stability is sought, rigor and disciplines seem unchanging, and worship must be God-centered, but not man-centered.” In other words, people are looking for something real and consistent that does not change.
Inarguably, Protestant Christianity in 2026 is much different from the way the Founding Fathers worshipped. There is no mistake that some churches today are places of great excitement, from the worship bands to the stages presenting the Word of God. Even Protestant leaders such as Paul Washer and the late Voddie Baucham urged caution regarding such a scene of entering Christianity. Within Protestantism, there is a divide between contemporary and traditional worship.
Vance was raised evangelical and noted that studying philosophy and the writings of Augustine helped him in his decision to return to more classical Christianity. Former Southern Baptist theologian Matthew Barrett recently left the SBC for the Anglican faith, noting that his study of the early Church Fathers played an integral role in his decision. These kinds of stories are becoming more common.
It is entirely true that the United States of America was largely founded and influenced by Protestants, from the Pilgrims to the Puritans; Protestant convictions and practices were uniquely intertwined with American standards.
The religious freedom instituted in America also paved the way for freedom from government control, which in turn allowed the rise of new denominations and groups. Over time, that freedom has also led to considerable variation among Christian sects.
The tension of the 18th century between Great Britain and the colonists also seemed to create a divide between Anglicans and other Protestants, with Anglicans (Episcopalians) eventually outnumbered by Baptists, Presbyterians, and others.
Classical Christianity appears to be on the rise because people see unification, stability, and a return to historic roots. Every few years, a major split within a large Protestant sect seems to occur. Most recently, there has been a split in the Methodist Church, and almost daily, there are concerns of a significant division within the Southern Baptist Convention. That pattern continues into the 20th century. The denominations of the Greatest Generation are not what they were in the mid-1900s.
Undoubtedly, some Christians conform to non-denominational settings, often seeing similar concerns with denominational labels. Even in non-denominational churches, different pastors, elders, and other leaders can significantly alter a church’s trajectory. While this practice can offer benefits, it can also create inconsistency, especially when leaders retire or move to other positions.
It is not to say that Orthodox or Catholic Christians are not diverse either; it would be naïve to make such a statement. One might find a more traditional Orthodox or Catholic, while at the same time finding a more contemporary or less foundational believer. Bishops differ, as do entire orders and dioceses. No group is completely uniform.
Though the historical faiths around the world are gaining members rather than losing them, this remains a peculiar reality that cannot be ignored. At the very least, it raises a fair question as to why.
All genuine believers should, and most certainly do, acknowledge that the global church is the unified body of Christ, from all denominations. Yet practices, theological emphasis, and traditions continue to separate Christians, even today. Unity is affirmed, but not always practiced in the same way.
It is true that many faithful Protestant churches remain deeply committed to Scripture, historic doctrine, and reverent worship, and should not be overlooked in this discussion.
Though it is apparent that historic Christianity might be on the rise, it has stood the test of time and offers the simplicity of faith as a known, set standard for worship. For many, that kind of structure brings clarity.
Admittedly, the splits of Protestant denominations are a problem. If you are Presbyterian (which I have been), someone might ask you, “What denomination?” Are you part of the Presbyterian Church (USA)? Or the Presbyterian Church in America (PCA)? Or the Orthodox Presbyterian Church (OPC)? And this is just three. The same could be said for Lutherans, Baptists, and others. That can be confusing, especially to someone looking in from the outside.
But if you ask someone who is Orthodox what they are, they answer “Orthodox.” That single answer applies to Greek, Russian, Serbian, Romanian, and so on, because they are all Eastern Orthodox. It is a simple answer.
The same sentiment applies to the Catholic, who might be from Poland, Mexico, Nebraska, or Florida. They are all Roman Catholic. That kind of identity is easy to understand.
Certainly, theology matters, as do Christian practices and truth. However, many laymen do not derive in-depth theological knowledge, nor understand the significance of customs and traditions, which may help explain the return to the classical faiths. It seems stability and identification alone are allowing for a growth that must be accounted for and taken notice of.
People are not just looking for answers, but for something steady and stable.