In recent years, some of the most prominent atheists and secular figures have made a startling claim: they identify as “cultural Christians.” Elon Musk, the tech mogul famous for his ventures into space and artificial intelligence, and Richard Dawkins, the renowned evolutionary biologist and author of The God Delusion, have both publicly embraced this label. For many freethinkers, this raises an intriguing question: what does it mean to be a “cultural Christian,” and is this an acceptance of religious traditions or an abandonment of secular ideals?
At first glance, it might seem paradoxical for an outspoken atheist like Dawkins, or a tech visionary like Musk, to align themselves with Christianity, even on a cultural level. Yet, both men have expressed admiration for the moral frameworks, traditions, and societal structures that Christianity has shaped in the West. Musk, for instance, recently stated that Christian beliefs result in “the greatest happiness,” acknowledging the societal benefits of Christianity without necessarily subscribing to its theological claims. Similarly, Dawkins has conceded that he values the cultural aspects of Christianity, even if he doesn’t believe in its divine truths.
This raises an essential point: in a society where religious observance is on the decline, we may be seeing the rise of a new form of identity – one that retains the cultural trappings of Christianity without the burden of belief. The term “cultural Christian” refers to people who, while perhaps not religiously observant or doctrinally Christian, continue to engage with cultural practices and values associated with Christianity, such as celebrating Christmas or Easter. But does this watered-down version of faith hold any real substance, or does it represent a convenient avoidance of spiritual commitment?
Many argue that being a “cultural Christian” is a way of holding onto the norms and values that Christianity has long provided to Western civilization. As Dr. Robert Royal, president of the Faith & Reason Institute, points out, figures like Musk and Dawkins may be recognizing that much of the moral structure they value is a product of Christianity. These values — equality, community, charity — are not inherent to secular philosophy but have been cultivated through centuries of religious influence. In other words, they may be reluctant to sever ties with the tradition that helped shape their worldviews, even as they reject its supernatural claims.
Yet, this trend is not without its critics. Dr. Arthur Farnsley II, a research professor of religious studies at Indiana University, believes that calling oneself a “cultural Christian” is often a way of avoiding commitment to the hard parts of the faith, such as its core doctrines. When a Christian uses the term “cultural Christian” to describe someone else, Farnsley argues, it can often be a low-level insult, suggesting that the person doesn’t fully embrace the faith. However, when intellectuals like Musk or Dawkins use it, they may be signaling their appreciation for the broader societal benefits of Christianity without being willing to engage in its traditional practices or beliefs.
This tension is particularly evident in America, a country founded on Protestant values but increasingly dominated by a growing group of “nones” — individuals who identify as atheists, agnostics, or simply “nothing in particular.” As fewer Americans attend church, terms like “cultural Christian” fill the void, representing a shift away from formal religious affiliation but a desire to hold on to the cultural and social structures those religions provide. However, as societal norms evolve, it remains unclear whether such cultural Christianity can continue to hold the same sway in a country increasingly dominated by secular or nontraditional worldviews.
Interestingly, Musk and Dawkins aren’t the only ones to embrace the term. It’s been argued that much of the U.S. political landscape — especially within conservative circles — is rooted in a “cultural Christianity” that blends religious principles with political ideology. For instance, figures like J. Edgar Hoover used Christianity not so much for spiritual guidance, but as a cultural tool to bolster national identity during times of political upheaval. In this sense, cultural Christianity becomes less about personal belief and more about aligning oneself with a societal status quo shaped by centuries of Christian influence.
This leads to a deeper question about the role of religion in society: as traditional religious participation declines, will these “cultural” identities hold up, or will they become a relic of a bygone era? If society continues to shift away from organized religion, will cultural Christianity survive, or will it be displaced by new forms of community and shared values? And can we, as freethinkers, continue to hold secular ideals while acknowledging that much of our societal infrastructure has been shaped by religious traditions we no longer believe in?
At the heart of the debate lies the crucial issue of what it means to be part of a culture. Is it enough to simply embrace the traditions and values of a religious heritage, or must one engage with its beliefs and practices to truly identify with it? For Musk, Dawkins, and others like them, the answer may lie somewhere in between — an acknowledgment of Christianity’s role in shaping the West, but a rejection of its supernatural claims. For freethinkers, however, this raises an important challenge: How do we navigate the intersection of culture, tradition, and belief in a world increasingly moving away from organized religion?
Ultimately, the rise of “cultural Christianity” is not just about how we relate to religion, but how we understand our place in a changing world. As we confront the complexities of belief, identity, and tradition, the question remains: Can we preserve the positive aspects of our cultural heritage without clinging to the religious systems that gave rise to them? For those of us in the freethinking community, it may be time to start asking this question more seriously.
