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A religiously unaffiliated American might get a sense of communal identity from CrossFit, say, or meditate or read tarot cards to get in touch with a sense of the transcendent.ДЇor better and for worse, Christianity is no longer the American default. The traditional elements of shared religious life - community, ritual, a sense of purpose - have increasingly come вЂњunbundledвЂќ from one another, in the words of the Harvard Divinity School scholars Casper ter Kuile, Angela Thurston and Sue Phillips. Only 22 percent of American weddings are held in houses of worship, down from 41 percent in 2009.Д®ven Americans who do believe in a higher power are less likely than ever to adhere to dogma. Less than 40 percent of self-professed Catholics, and a third of mainline Protestants, attended services weekly (back in the pre-virus days when doing so was possible). Almost one in five Americans was raised in a religion only to leave it to join the ranks of the вЂњNones.вЂќД®ven among Americans who say that they belong to a religious tradition, relatively few regularly practice their faith. According to the last expansive study, in 2014, a third of millennials now identify as вЂњreligiously unaffiliated,вЂќ as do about a quarter of American adults over all, up from 16 percent in 2007. The percentage of American Catholics also dropped four points, to 20 percent. Just 43 percent of American adults call themselves Protestants, down from 51 percent 13 years ago, according to a Pew Research Center survey.

Nearly every major branch of American Christianity is in demographic decline. TodayвЂ™s millennials and Gen Zers, after all, are growing up in a world in which a secular culture is the default. In so doing, these Weird Christians are breaking with the rest of their generation. But they reject, too, the fusion of ethnonationalism, unfettered capitalism and Republican Party politics that has come to define the modern white evangelical movement. Weird Christians reject as overly accommodationist those churches, primarily mainline Protestant denominations like Episcopalianism and Lutheranism, that have watered down the stranger and more supernatural elements of the faith (like miracles, say, or the literal resurrection of Jesus Christ). What we have in common is that we see a return to old-school forms of worship as a way of escaping from the crisis of modernity and the liberal-capitalist faith in individualism.

Many of us call ourselves вЂњWeird Christians,вЂќ albeit partly in jest. As the coronavirus and the subsequent lockdowns throw the failures of the current social order into stark relief, old forms of religiosity offer a glimpse of the transcendent beyond the present. More and more young Christians, disillusioned by the political binaries, economic uncertainties and spiritual emptiness that have come to define modern America, are finding solace in a decidedly anti-modern vision of faith. But these particular expressions of faith, with their anachronistic language and sense of historical pageantry, are part of a wider trend, one that predates the pandemic, and yet which this crisis makes all the clearer. The coronavirus has led many people to seek solace from and engage more seriously with religion. One friend has been dialing into Latin Masses at churches across the United States: a Washington Mass at 11 a.m. I have also, for example, gathered over Zoom with friends for compline, a nighttime prayer with roots in the medieval monastic tradition. This was just one of many remote religious activities IвЂ™ve participated in recently. To follow along with the melody, our priest suggested the Liber Usualis, a book of religious chant music dating back to the 11th century.

Ignatius of Antioch in New York City, had the organist sing the traditional Mass in Gregorian chant. In the absence of a choir, my church, the Episcopal Church of St. ДЄ few weeks ago, I dialed into the Eucharist for the first time, praying for spiritual communion as my priest consumed the host in front of the altar.

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