Introduction

In 2020, Changing Shape: The Faith Lives of Millennials was published.^[1] It was an investigation into the faith journeys of Christians born between 1981 and 1996 living in Northeast England (Northumberland, Tyne and Wear, County Durham and the Tees Valley). After two decades of Christian ministry with young adults, the project was driven by pastoral concerns: particularly, why some had a flourishing faith while others were abandoning it altogether, or had left church during their twenties. The results revealed what an unstable life-stage their twenties had been, and how vulnerable faith could be as participants navigated almost continuous change.

This is a second project, also supported by the William Leech Research Fund. It involves different individuals, but focuses on the same demographic group as they navigate their thirties. Having transitioned through ‘emerging adulthood’^[2] into established adult lives, it explores how Millennials currently describe their faith, its impact on their lives, and their influence on the Northeast of England.

A key finding from Changing Shape was how important relationships had been in sustaining their faith through the turbulence of their twenties. However, in the wake of the COVID pandemic, I witnessed the widely reported ‘epidemic of loneliness’ – particularly among Christian men. With that in mind, the current project specifically explores how friendship and community continue to impact Millennials’ faith now that they are established adults.

How to use this report

This report is aimed at those interested in the ongoing faith journey and pastoral care of the Millennial generation. In addition to introductory information and concluding reflections, it focuses on six themes which illustrate the priorities the nearly 300 participants reported.

Maturing Millennial Faith: The desire to follow Jesus
How Faith Helps: The desire for hope and a future
Faith and Parenthood (or not): The desire for family
Faith and Friendship: The desire for deep connection
Millennials and Church: The desire for community
Faith and Purpose: The desire to bring about change

Given their collaborative impulse, the suggestion is to use this report in conversation with Millennial Christians. It could be used as a single document, or as six shorter sections, in order to explore how far they resonate, or disagree with the findings. Each section concludes with some questions to facilitate discussion and consider what the practical implications might be in your context.

Finally, understanding Millennial faith is not just important for their wellbeing as a religious minority navigating a challenging cultural moment. It also impacts the wider church – as they step into positions of responsibility – and younger generations, particularly the very youngest, their children.

Research methodology

This research project spanned two years and was conducted in two phases.

Phase One: broad survey

The first phase sought to provide a broad overview through a short online survey. Invitations were shared via WhatsApp and social media platforms (Facebook and Instagram), using gatekeepers, personal contacts, and snowball sampling methods. The survey targeted anyone born between 1981 and 1996, living in the Northeast, and identifying as Christian. Efforts were made to reach participants from a wide variety of backgrounds, denominations, and ethnicities across the region. Chaplains and clergy from Catholic, Orthodox and liberal Anglican communities were contacted. Many were helpful, although reporting relatively small numbers of Millennials in their congregations. Ultimately, a limited number from these backgrounds participated, as the denominational spread indicates. Despite repeated efforts, connecting with leaders of ethnic-majority congregations was more challenging, although personal contact with two pastors of black majority churches proved fruitful. There was some success in recruiting refugees, asylum seekers, ex-offenders, and other vulnerable groups, in part by meeting in person, or offering translation.

The initial target was 200 responses. Ultimately, 283 individuals anonymously completed the survey between April and June 2024 (including a few who used paper copies with translation support). Based on their reported geographic location, selected denomination, and other comments, it was evident that the survey had spread across the region and been completed by at least some from a diverse range of backgrounds.

Phase Two: in-depth interviews

In the second phase, 31 survey participants, who had volunteered to do so, took part in hour-long interviews. These were predominantly conducted online and delved deeper into their experiences of faith and friendships, enriching the survey data. Conducted between October and December 2025, they involved 16 women and 17 men from diverse socio-economic, ethnic, and denominational backgrounds. They spanned the Millennial age range (29–43 years) and were spread across the region. They included those born locally as well as long-term and recent incomers.

Limitations

As with all research, there were limitations. The researcher’s extensive contacts were mainly within evangelical and charismatic churches. Snowball sampling extended the reach but may have led to over-representation of some groups. Despite extensive attempts, recruitment of participants from traditional and ethnic minority churches, particularly Catholic, Orthodox, and Chinese congregations, were largely unsuccessful. Given the numbers of those with Christian belief who no longer attend church (the ‘de-churched’) reported in one Scottish study, it also seems likely that de-churched Millennials are under-represented here.^[3] Further research is needed to explore the experiences of all these groups. Nevertheless, the study achieved a good cross-section of participants, and specific attention was paid to under-represented groups during interview selection. All interviewees are referred to by pseudonyms.

Survey participant demographics

Please note that unless otherwise specified, all percentages refer to the 283 survey participants (from which the 31 interviewees were drawn).

Age distribution

26% were ‘old millennials’ (born 1981–1985)
35% ‘mid Millennials’ (born 1986–1990)
39% ‘young Millennials’ (born 1991–1996)

This age spread provides insight into contemporary adult faith development as people pass through their thirties and become established adults.

Gender and sexuality

66% were women, 34% men, 1 identified as non-binary
94% were heterosexual and 6% (16 individuals) LGBTQIA+

While 18% of the UK Millennial population identifies as LGBTQIA+, the 6% representation in this sample reflects ongoing tensions around sexuality within British churches, but it is a reasonable level of inclusion.^{^[4]} Two gay men were interviewed.

Relationships

76% were married
14% single, never married
8% in other romantic relationships (engaged, dating, cohabiting, civil partnerships)
2% divorced or widowed

The high marriage rate mirrors existing evidence that faith group members are more likely to be married than the general population.^{^[5]} Among the youngest, 69% were married (compared to 24% nationally), mid-age group 84% (38% nationally), and older Millennials 77% (54% nationally).^[6] Among LGBTQIA+ participants, 10 were single, 5 married to someone of the opposite sex, and 1 in a same-sex marriage.

Parenthood

Two thirds of participants were parents, including 6% who were single parents. Among the youngest, 44% had children, rising to 81% among mid-aged and 83% among older Millennials. This delaying of parenthood into the thirties is in line with broader societal trends.

Employment

Participants could select more than one category to describe their employment status.

60% were in full-time employment
24% part-time employment, alongside study, volunteering, or caring (primarily for children)
11% were students
Just 5% were full-time carers or parents
2% were unemployed
3% had long-term illness or disability

Nationality and ethnicity

84% were British
39 international participants: 17 African (14 Nigerian), 11 European, 6 other Western, 4 Iranian, 1 Asian

86% were White,
3% Black British/mixed race,
5% Black African,
3% Other (Gypsy, Slavic, Iranian, Chinese)

This indicates a greater level of racial diversity than the wider Northeast population, which is 90% White British.

Geographical distribution

To ensure regional representation, participants provided the first part of their postcode. While Durham City is over-represented, due to the researcher’s network, and Tees Valley and Gateshead are probably underrepresented, the overall spread is considered a reasonable reflection of the distribution of Millennial Christians in the area. Comprehensive ecumenical data on churchgoers’ ages is unavailable.

Time Living in the Region

Finally, because of this project’s focus on friendships and social networks, participants were asked to describe how long they had lived in the region.

34% were born in the region; 12% still lived in their birthplace community, 22% had relocated or returned after time away
47% moved to the region for the first time over five years ago (41% British, 6% from abroad), often for university
19% moved to the region for the first time in the past five years (12% British, 7% international)

Conclusion

In summary, the study sample comprises nearly 300 Millennial Christians of varied ages, life stages and backgrounds. While most follow a traditional pattern of heterosexual marriage and parenthood, there is also significant diversity, including the child-free, single parents, members of the LGBTQIA+ community, recent converts, ex-offenders, refugees, and international professionals. The researcher expresses gratitude to all participants for the personal information they shared in the survey, and in particular, the 31 who were interviewed.

Footnotes

[1] Ruth Perrin, Changing Shape: The Faith Lives of Millennials (London: SCM, 2020)

[2] Emerging adulthood is a phrase coined in 2000 to describe an extended period between adolescence and established adulthood. He argued that many young adults were spending most of their twenties forming adult identities and worldviews, tasks previously accomplished at an earlier age in former generations. Jeffrey Jensen Arnett, Emerging Adulthood: The Winding Road from the Late Teens through the Twenties (Oxford: OUP, 2016)

[3] Steve Aisthorpe, The Invisible church: Learning from the Experiences of Churchless Christians (Edinburgh: Saint Andrew Press, 2016)

[4] www.statista.com/statistics/1386646/britain-sexual-orientation-by-generation/ (accessed 07.07.25)

[5] http://ifstudies.org/blog/Marriage-is-Disappearing-from-Britain/ (accessed 07.07.25)

[6] Civitas.org.uk/2023/05/10/ Who-gets-married-and-who-doesn’t-evidence-from-the-2021-Census/ (accessed 10.09.25)

Introduction

How to use this report